LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,    N.    J. 


BX  9225 

.L44 

Y6 

1905 

Young,  James 

s., 

Memorial 

of  Rev. 

Philo 

French 

Leavens 

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\Jl_yC.^^i/^-C^^f^4^ 


flftemodal 


OF 


1Re\>.  Ipbilo  jfrencb  Xeavene,  H).2)< 


CONTAINING 


a  Brief  Biograpb^  anb  Selected  Sermone 


COMPILED  BY 


v'' 

TRev.  3ames  S,  l^ouna 


PASSAIC,  N.  J. 

O.  S.  FREEMAN 

1905 


ieMtor'0  mote. 


A  brief  word  seems  needed  at  the  commencement  of  this 
book. 

From  notes  and  letters  written  by  Dr.  Leavens,  this  sketch 
has  been  compiled,  so  that  in  many  places  he  writes  his  own 
story. 

Grateful  acknowledgment  is  made  of  the  valuable  aid  ren- 
dered by  his  wife. 

Acknowledgment  is  also  due  the  Passaic  Daily  News  for 
the  use  of  numerous  extracts  published  at  the  time  of  the  death 
of  Dr.  Leavens. 

With  the  hope  that  the  reader  may  be  helped  to  a  better 
knowledge  of  the  man  and  roused  to  higher  living  by  his 
example,  this  book  is  sent  forth 

J.  s.  y. 

Garfield,  N.  J.,  April  3rd,  1905. 


Ibletorical  Sl^etclx 


Words  seem  inadequate  when  the  attempt  is  made  to  paint 
even  a  brief  picture  of  another.  One  longs  for  the  skill  of  the 
artist  with  brush  and  canvas.  What  can  give  shape  to  the 
words,  so  that  they  will  bring  before  the  mind's  eye  the  outline 
of  the  life  we  seek  briefly  to  portray?  How  shall  we  catch  and 
fix  with  glowing  colors  upon  the  canvas,  the  wondrous  char- 
acter of  him  whose  picture  begins  this  book  ? 

In  thought,  we  travel  to  that  New  England  home  in  Berk- 
shire, Franklin  County,  Vermont,  where,  on  November  19th, 
1838,  Philo  French  Leavens  first  saw  the  light.  To  gain  any 
idea  of  the  influences  which  surrounded  and  helped  form  the 
man  we  knew,  let  us  glance  into  that  New  England  home,  a  brief 
description  of  which,  together  with  some  notes  of  his  life,  we  find 
among  Dr.  Leavens'  papers. 

Paschal  Paoli  Leavens,  his  father,  was  born  in  the  early  part 
of  the  last  century,  rounding  out  full  seventy  years  of  life  before 
he  went  home  to  God. 

Those  were  stirring  times  in  which  he  lived,  times  which 
msde  character  as  men  struggled  to  reduce  the  hills  to  subjuga- 
tion and  help  stabilitate  the  community  toward  right  living. 

One  has  but  to  walk  over  those  hills  and  note  the  ruggedness 
of  the  soil  to  realize  that  only  men  of  unflinching  purpose  and 
vigorous  character  could  compel  it  to  yield  its  treasures.  Such 
a  man  was  Paschal  Paoli,  who  succeeded  his  father  in  the 
Berkshire  home.  He  was  a  man  of  such  thrift  that  he  could 
win  a  success  out  of  the  heart  of  a  Vermont  farm,  to  do  which 
is  no  easy  task. 

That  he  was  a  man  of  sterling  integrity  can  be  readily  seen 
when  we  remember  that  in  the  course  of  his  life  he  held  well  nigh 
every  office  in  the  gift  of  his  townsmen.  We  even  see  him  leav- 
ing his  home  to  serve  repeated  terms  in  each  branch  of  the  legis- 
lature, and  for  some  years  we  find  him  serving  as  assistant  judge 
of  the  county  court. 


In  those  days  the  spirit  of  the  times  was  religious.  The  meet- 
ing house  on  the  hill  was  the  power  from  which  influences  came 
to  shape  and  move  many  a  manly  and  womanly  character  whose 
impress  is  still  felt  on  the  men  and  women  of  to-day.  We  like 
to  think  of  Paschal  throwing  aside  affairs  of  state  and  home  and 
taking  a  hand  in  the  establishment  of  this  place  of  worship. 

It  was  among  the  first  buildings  erected  in  that  village  of 
Berkshire.  "Doubtless  a  two-year-old,"  Doctor  Leavens  has 
said,  "would  have  been  allowed  sometimes  to  go  up  on  the  hill. 
Once  there  he  would  have  observed  the  liberty  pole,  and  then 
across  the  green  he  could  not  but  have  admired  the  meeting 
house  of  ruddy  brick  and  white-painted  woodwork." 

In  such  an  atmosphere  and  under  such  influences  Doctor 
Leavens  was  born.  Nine  children  blessed  that  household,  and  it 
needs  no  stretch  of  imagination  to  think  that  life  in  that  farm 
house  must  have  been  a  merry  one. 

At  the  age  of  three  the  young  Philo  was  sent  to  school, 
"chiefly,"  so  he  says,  "to  get  me  out  of  the  way."  The  prin- 
cipal playground  of  the  boys  was  the  "meeting  house,"  where  they 
would  romp  about  the  building  and  the  row  of  "horse-sheds" 
that  stretched  away  from  the  northeast  corner.  "One  of  the 
earliest  recollections,"  he  tells  us,  "which  I  have  of  my  conscious 
self  is  as  a  child  standing  in  the  entry  of  that  meeting  house 
wrapped  up  like  an  Esquimaux  papoose  in  some  home-made  tog- 
gery, cut  out  of  an  old  'camlet  cloak'  left  by  my  Grandfather 
Bowen  when  he  died  in  1843.  I  don't  know  why  I  was  standing 
there,  and  still  less  do  I  know  why  I  remember  it."  Early  im- 
pressions are  deep.  Was  that  first  recollection  the  beginning  of 
the  call  which  led  him  into  the  ministry? 

"O,  the  fascination  to  a  barefooted  boy  to  climb  the  lightning- 
rod  of  that  meeting  house  !  A  timid  fellow  might  pull  up  as  high 
from  the  ground  as  to  the  second-story  window ;  it  was  a  bril- 
liant act  to  go  to  the  eaves,  but  one  who  could  mount  towards  the 
'green  doors'  was  no  less  than  a  hero."  Often,  doubtless,  with 
his  mates  the  young  lad  tried  that  lightning-rod,  but  more  often, 
we  think,  they  must  have  climbed  inside  to  the  "green  doors,"  and 
swinging  them  open,  would  enter  where  they  could  walk  around 
in  safety. 

"The  historic  view  from  Cologne  Cathedral  in  Europe  hardly 
impressed   me   more   in   middle   life,"  he  tells  us,  "than  did  this 


stretch  of  fields  and  forests  from  the  'green  doors'  of  the  'meet- 
ing house'  when  I  was  a  child." 

As  the  years  pass,  one  can  almost  see  the  life  of  that  home  as 
one  by  one  the  children  began  to  help  in  the  work  of  the  farm. 
None  of  the  sons  followed  the  life  of  a  farmer,  but  became  in- 
stead successful  business  or  professional  men.  With  such  a  fact 
before  us  it  is  easy  to  think  that  they  would  be  at  other  pursuits 
and  pastimes  whenever  the  busy  farmer  could  spare  them. 

Life  in  that  New  England  village  in  those  days  was  quiet  yet 
strenuous.  The  main  occupations,  outside  of  the  farm  work, 
were  connected  with  the  school  and  the  meeting  house. 

Services  were  held  in  the  meeting  house,  four  denominations 
taking  a  Sunday  each  month.  Of  these  the  Methodists  had  the 
lead.  "Quarterly  meeting,"  Dr.  Leavens  says,  "used  to  make  an 
impression  on  me  on  account  of  the  crowd  and  the  loud  preach- 
ing. The  'love  feast'  I  never  attended,  but  when  the  presiding 
elder  was  to  preach  on  Sunday  morning  I  wanted  to  be  there. 

"I  would  sit  with  wonder  through  the  sacrament  of  the  Lord's 
Supper  at  the  conclusion  of  the  long  service.  The  members  went 
forward,  of  course,  to  receive  the  elements.  As  they  advanced, 
the  congregation  would  sing  to  the  minor  strains  of  'Windham,' 
the  verse: 

'  'Twas  on  that  dark,  that  doleful  night, 

When  powers  of  earth  and  hell  arose 
Against  the  Son  of  God's  delight, 

And  friends  betrayed  Him  to  His  foes.* 

"The  strong,  harsh  voices  put  wondrous  feeling  into  the 
words.     Then  the  verse : 

*  Before  the  mournful  scene  began, 

He  took  the  bread  and  blessed  and  broke; 
What  love  through  all  His  actions  ran! 

What  wondrous  words  of  grace  He  spoke!  ' 

"Then  in  the  act  of  the  sacrament  the  strident  voices  would 
cry: 

'This  is  My  body  broke  for  sin; 

Receive  and  eat  the  living  food: 
Then  took  the  cup,  and  blessed  the  wine; 
'  Tis  the  new  covenant  in  My  blood." 


8 

"I  remember  sitting  with  a  hushed  heart  while  this  went  on. 
What  if  some  voice  had  whispered,  'Keep  still,  child;  you  will 
be  doing  something  like  that  at  least  six  times  a  year  for  eight 
and  thirty  years  before  you  are  through  with  life.' "  Was  the 
call  to  his  future  work  beginning  to  take  shape?  As  we  before 
remarked,  early  impressions  are  deep. 

"Though  revivals  of  religion  passed  over  the  community," 
Dr.  Leavens  says,  "I  have  thought  it  remarkable  that  I  was  never 
in  the  least  moved.  A  number  did  join  the  church,  I  believe,  one 
'quarterly  meeting,'  as  the  fruit  of  such  work.  But  to  me,  far 
more  effective  was  the  day-by-day  religion  of  'Uncle'  George 
Larabee  and  steadfast  souls  of  his  kind," 

Early  in  life  the  temperance  question  was  presented  to  him. 
"One  John  Haslan,  an  Irishman,  I  should  think,  startled  some  of 
us  into  signing  the  pledge  of  total  abstinence.  I  remember  when 
I  put  my  name  down.  It  was  by  candle-light  in  the  meeting- 
house itself.  There  was  a  lecture  on  temperance  and  the 
preacher  did  not  go  up  the  two-story  pulpit  but  occupied  the  less 
sacred  seat  beneath  it,  on  a  level  with  the  pews,  where  also  he 
could  let  his  wit  fly  more  freely.  The  affair  wound  up  with  the 
pledge,  and,  as  I  said,  I  wrote  my  name.  That  bond  afterward 
constrained  me  in  college,  constrained  me  in  the  life  of  the  great 
city,  has  constrained  me  at  festive  tables  where  wine  has  flowed 
freely,  and  has  constrained  me  in  long  travels  through  the  heart 
of  wine-producing  countries  in  the  Old  World. 

"But  I  must  not  forget  the  Sunday-School.  It  began  in  my 
childhood  and  was  undenominational.  Homer  Smith  was  su- 
perintendent, and  I  suppose  he  was  a  Baptist.  For  lessons  we 
simply  memorized  scripture.  Parts  of  the  Gospel  of  John  are 
in  my  mouth  to  this  day  as  placed  there  then.  I  belonged  to  a 
class  of  boys  in  the  front  pew,  and  Charles  Jenne  was  our 
teacher.  One  time,  as  soon  as  school  was  dismissed,  we  rushed 
to  get  out,  and  I  was  at  the  head  of  the  line  so  as  to  be  pushed 
by  the  rest.  Charles  laid  his  hand  on  me  and  said  in  his  soft 
way,  'You  would  not  go  before  your  teacher,  would  you?'  I 
shrank  back  rebuked,  and  with  a  never-to-be-forgotten  lesson  in 
manners.  We  received  the  'Sunday  School  Advocate,'  a  Meth- 
odist paper  for  children,  and  I  never  left  a  word  unread  or  an 
'enigma'  unsolved. 


"But  the  greatest  event  was  when  once  there  was  to  be  a  'cel- 
ebration.' It  was  to  be  held  on  the  green,  which  was  trans- 
formed into  a  grove,  or  bower,  by  setting  out  bushes  and  hang- 
ing flags.  On  a  Sunday  beforehand  the  superintendent  asked 
for  boys  who  would  'speak  a  piece.'  He  requested  volunteers  to 
rise.  "Neal,"  Lewis  and  I  stood  up  in  our  class.  After  that  act 
I  had  no  tranquility  of  mind  until  the  event  was  over.  Some 
verses  were  found  for  me  and  I  learned  them.  The  great  day 
came  and  I  took  my  turn  to  mount  the  meeting-house  steps 
and  'speak  my  piece'  to  the  assembly.  I  have  often  wondered 
if  that  incident  implied  my  call  to  the  ministry.  It  is  no 
exaggeration  to  say  that  some  thousands  of  times  since  then 
have  I  been  required  to  stand  before  assemblies,  sometimes 
few,  sometimes  many ;  sometimes  a  class  of  children,  again  a 
circle  of  scholarly  and  critical  men,  or  a  very  decorous  congre- 
gation in  church,  to  express  my  mind.  It  was  the  Sunday 
School  in  the  old  'meeting  house'  that  drew  me  out  the  first 
time." 

His  father  early  discovered  that  he  was  destined  for  a 
scholar.  Dr.  Leavens  did  not  enjoy  working  about  the  farm, 
but  preferred  to  be  shut  up  with  his  books.  Almost  the  first 
money  he  had  to  spend  was  invested  in  the  Life  of  Benjamin 
Franklin,  and  he  often  told  how  he  hugged  that  book  under 
his  arm,  counting  it  a  great  treasure  and  could  hardly  wait  to 
get  home  to  read  it. 

So  the  years  passed  and  we  can  readily  imagine  that  with 
such  a  love  of  knowledge  burning  like  a  fire  within  him,  no 
stone  was  left  unturned  in  furthering  the  passion  of  his  heart. 
He  saw  the  point  toward  which  he  aimed  and,  though  distant, 
the  vision  shaped  his  life.  The  district  school  in  that  little 
village,  during  its  winter  sessions  had  no  more  eager  student 
than  this  young  lad  and  when  the  farm  with  its  many  cares 
claimed  his  help,  during  the  summer  months,  every  spare 
moment  was  spent  in  furthering  his  longing.  Such  fidelity 
was  not  without  its  reward.  Stronger  and  clearer  grew  his 
grasp  till  one  by  one  the  studies  of  the  district  school  had 
been  surmounted  and  he  was  ready  to  pass  beyond  its 
influence. 

Recognizing  that,  if  his  son  was  to  accomplish  anything  in 
higher  institutions  of  learning,  a  good  preparation  was  needed, 


10 

his  father  sent  him  to  the  Academy  at  Fairfax,  Vermont.  Evi- 
dently these  were  not  wasted  years,  but  every  opportunity 
for  advancement  was  grasped  with  eager  hand  as  the  vision 
which  he  had  seen  in  earlier  life  drew  him  on  in  the  path  of 
knowledge. 

Just  before  leaving  the  academy  there  came  to  Dr. 
Leavens,  then  a  young  man  of  nineteen,  the  greatest  change 
which  can  come  to  an  immortal  soul  in  a  mortal  body.  A 
deep  religious  interest  swept  over  the  town  and  touched  that 
student  body  with  unwonted  power.  The  question  of  personal 
salvation  could  not  be  put  one  side,  certainly  not  by  a  young 
man  of  Dr.  Leavens'  temperament.  With  him,  to  face  a  ques- 
tion was  to  settle  it  one  way  or  the  other.  Here  was  the  fight 
of  his  life.  The  movements  of  that  conflict  only  God  knows, 
as  that  mind  weighed  the  subject  on  every  side,  but  he  tells 
us  the  decision  in  his  own  words  and  over  his  own  signature 
under  date  of  April  26th,  1857: 

"After  attending  an  inquiry  meeting  at  Professor  Uphams 
I  return  to  my  room ;  and  here  at  this  time  I  wish  to  make  an 
humble  confession  to  God  for  my  sins  and  a  consecration  of 
myself  to  His  service. 

"Here,  Jesus,  Saviour  of  Men,  into  Thy  hands  I  commit 
myself.  Forgive  Thou  my  sins  and  grant  me  a  share  in  Thy 
atonement,  I  pray.  Make  me  wholly  Thine,  make  me  useful, 
make  me  finally  an  inhabitant  of  heaven.  O!  prepare  me  for 
life,  prepare  me  for  death,  and  prepare  me  for  the  judgment. 
Guide  me  and  use  me  as  Thou  seest  fit  but  save  me  eventually 
through  Thy  mercy  and  not  my  merit." 

"Here  unto  this  prayer  I  affix  my  name  this  Sabbath 
evening,  10  o'clock. 

"P.  F.  Leavens." 

Can  we  realize  what  that  decision  meant  to  this  young 
man  and  to  those  who  were  to  feel  his  influence  in  the  years 
to  come?  It  was  the  enlisting  of  a  soldier  for  battle.  It  was 
the  entrance  on  a  campaign  from  which  there  would  be  no 
retreat  till  he  should  receive  from  God's  hand  the  victor's 
crown. 

We  can  easily  think  that  the  closing  months  for  the  young 
student  at  that  academy  were  months  of  honor,  when  faithful 
work  met  its  full  reward.     In  September,  1857,  we  find  him 


II 

entering  the  Class  of  1861  in  the  University  of  Vermont  at 
Burlington.  Shall  we  take  a  brief  inventory  of  this  young 
man's  powers  at  this  time?  We  find  an  intense  love  for  Jesus 
Christ  which  was  growing  into  a  passion  with  the  advancing 
days.  A  mind  keen,  active  and  well  trained.  A  courageous 
determination  to  stand  for  principle,  as  he  saw  it,  come  what 
may,  and  a  determination  to  do  his  best  with  the  opportunities 
now  his.  With  such  a  purpose  guiding  his  life  it  is  not  to  be 
wondered  at  that  his  class  standing  was  high  and  that  the 
membership  of  Phi  Beta  Kappa  crowned  his  earnest  work. 
His  position  as  a  student  is  clearly  shown  from  the  fact  that 
he  gained  the  Commencement  stage,  speaking  on  the  subject 
"Personal  Virtue,  the  Determinant  of  Conduct."  That  it  was 
fresh,  vigorous  and  full  of  power  we  gain  from  the  press 
comment  of  that  event,  which  speaks  of  "The  clear  and  able 
production  of  Mr.  Leavens." 

During  his  college  course  he  was  overwhelmed  by  the  news 
which  reached  him  from  Berkshire  that  his  mother  had  gone 
home  to  God.  She  had  been  a  wonderful  power  in  his  life 
and  his  grief  at  her  departure  was  uncontrollable.  He  has 
often  said  that  the  sense  of  loss  would  come  over  him  with 
such  force,  at  times,  that  he  would  put  his  head  down  on  his 
desk  in  his  room  and  sob  aloud  in  the  wildness  of  his  grief. 
His  great  affection  for  her  had  been  a  mighty  influence  for 
good ;  and  her  departure,  as  it  helped  him  to  enter  into  the 
grief  of  others,  was  only  another  instrument  fitting  him  for 
the  great  work  of  his  life. 

His  religious  life  in  college  was  not  hidden.  Early  in  his 
course  he  made  his  position  known  and  took  a  stand  for  Jesus 
Christ,  uniting  with  the  Congregational  Church  in  Burlington. 
That  it  was  not  a  hasty  step  and  that  his  Christian  life  had  been 
one  of  growth,  he  himself  tells  us,  under  date  of  November  6, 
1858: 

"To-morrow — Providence  permitting — I  purpose  to  unite 
myself  with  the  Congregational  Church  in  this  place,  and  I  now 
take  my  pen  in  hand  to  note  down  a  few  of  my  feelings  before 
entering  into  this  connection,  I  do  this  especially  that  I  may 
avoid  that  too  common  fault  of  falling  into  a  state  of  coldness 
after  the  interest  of  conversion  and  profession  have  passed  away. 

"It  is  now  about  one  year  and  five  months  since  I  was  led  to 


12 

hope  in  the  Saviour,  since  I  saw  Jesus  to  be  indeed  the  Christ. 
O !  what  glorious  changes  does  such  a  view  make  in  all  the  ap- 
pearance of  life !  What  a  change  have  my  own  views  of  my 
position  as  a  moral  being  undergone!  I  was  led  at  the  time  of 
my  conversion  to  consecrate  myself  to  the  service  of  God,  and 
unworthy  as  was  that  consecration  both  in  itself  and  in  the  spirit 
of  it,  I  hope  my  Heavenly  Father  did  accept  it  and  did  number 
me  among  His  people.  I  hope  this  because  I  did  not  do  it  in  my 
own  name,  but  pleaded  the  merits  of  Christ  as  my  Saviour.  And 
as  I  assume  the  bonds  of  Church  connection  I  desire  to  renew 
this  consecration  with  more  solemn  vows  to  be  Christ's  for  time 
and  for  eternity.  I  desire  to  take  as  large  views  as  possible  of 
the  amazing  love  of  God  for  rebellious  man,  in  providing  a  way 
of  return  to  Himself  for  man  who  had  so  recklessly  violated  all 
His  laws  and  rendered  himself  so  unworthy  the  regard  of  so  great 
a  being.  I  desire  to  realize  as  well  as  I  may  the  condescension 
of  the  Son  of  God  who  was  willing  to  take  upon  Himself  the  form 
of  sinful  flesh,  and  dwell  among  men,  to  be  persecuted  on  earth, 
to  suffer  and  die  the  shameful  death  of  the  Cross,  all  this,  hav- 
ing given  up  the  glory  which  He  had  with  the  Father  before  the 
world  was.  I  desire  to  appreciate  as  well  as  possible  my  obli- 
gations to  the  Holy  Spirit,  which  has  made  me  sensible  of  sin 
and  aware  of  the  way  of  life.  Thus  understanding,  in  as  high 
degree  as  I  can,  my  infinite  and  eternal  obligations  to  God,  do  I 
wish  to  devote  myself  with  all  that  I  am  or  hope  to  be,  with  all 
that  I  have  or  hope  to  have  of  earthly  possessions,  of  talent,  abil- 
ity or  influence,  to  the  service  of  my  God  for  now  and  for  ever.  I 
desire  that  my  frequent  prayer  may  be  fulfilled,  viz.,  that  God 
will  make  of  me  whatsoever  He  shall  please,  whatsoever  shall 
redound  to  His  own  honor  and  glory,  and  shall  fit  me  for  the  en- 
joyment of  His  presence  in  His  Kingdom  at  last.  If  He  wish  me 
to  preach  the  gospel  of  Christ  to  my  fellowmen,  I  desire  to  hold 
myself  in  readiness  to  obey  His  will,  and  I  pray  that  He  will  pre- 
pare the  way  that  I  may  do  so  successfully  and  to  the  advance- 
ment of  His  cause  and  kingdom  among  men.  Or,  if  it  be  His  will 
that  I  labor  in  any  other  part  of  His  vineyard,  I  do  desire  that 
He  will  make  of  me  an  earnest  and  faithful  laborer,  and  when 
my  life  shall  have  been  spent,  I  pray  that  it  may  have  accom- 
plished a  good  purpose  and  I  may  be  permitted  to  enter  into  man- 


13 

sions  of  rest  prepared  in  the  skies,  there  to  give  glory,  honor  and 
praise  to  Father,  Son  and  Holy  Ghost  forever.     Amen. 
"After  prayer  I  hereunto  subscribe  my  name. 

"Philo  French  Leavens." 

At  the  close  of  that  solemn  Sunday,  November  7th,  1858,  he 
writes : 

"  'Tis  done.  I  have  bound  myself  in  the  presence  of  the 
Church  and  before  the  heart-searching  God  to  the  service  of  my 
Heavenly  Father.  I  have  partaken  of  the  emblems  of  the  body 
and  blood  of  the  crucified  Redeemer.  I  stand  out  now  before 
my  fellowmen  as  a  disciple  of  Christ.  I  stand  thus  renewedly 
consecrated  to  God  with  the  solemnities  of  the  sacred  ordinances 
of  the  Church.  And  now  my  prayer  is,  that  unworthy  as  this 
dedication  is  and  unfaithfully  as  it  may  have  been  made,  the  Lord 
God  of  Heaven  will  accept  it,  forgiving  the  errors  which  I  may 
have  committed  in  making  it.  And  I  farther  pray  that  the  Great 
Ruler  of  the  universe  will  now  take  me  under  His  own  direction 
and  in  all  the  events  of  life  control  me  according  to  His  own  most 
Holy  Will  and  direct  me  to  His  own  honor  and  glory;  and  es- 
pecially do  I  pray  that  I  may  be  enabled  to  live  a  whole  life  of 
usefulness  and  obedience  to  His  will,  that  coldness  or  lack  of 
earnestness  may  never,  never  at  any  time,  come  cv?'  me,  but 
that  I  may  ever  stand  ready,  with  ardor  increased  beyond  that 
of  first  love, to  do  His  bidding — that  He  will  purify  all  my  motives 
and  make  me,  while  I  seek  the  advancement  of  His  cause  in  the 
world,  to  do  so  with  the  humility  of  an  ill-deserving  instrument 
and  with  right  feelings  of  heart — that  He  will  break  down  within 
me  all  feelings  of  pride  and  self-exaltation,  and  make  me  to  feel 
at  all  times  that  I  am  not  my  own,  but  that  I  am  bought  with  a 
price  even  the  precious  blood  of  Jesus — that  my  life,  my  all  are 
not  henceforth  any  longer  mine,  but  Christ's. 

"And  now.  Holy  Father,  Blessed  Saviour  and  Blessed  Spirit 
— Adorable  Trinity — accept,  I  pray,  this  unworthy  servant  who 
would  thus  devote  himself  to  Thee ;  and  in  his  weakness  be  his 
strength — in  his  folly  be  his  wisdom — in  his  blindness  be  his 
guide  and  in  his  sinfulness  be  his  salvation. 

"Lord,  hear  me  through  Thine  own  mercy  in  Christ  Jesus." 

"Philo  French  Leavens." 


14 

The  earnest  desire  of  the  man  to  be  used  of  God  is  seen  in 
the  following  note  with  which  he  concludes  the  paper: 

"If  this  should  ever  fall  into  another's  hands  may  it  lead  to  a 
similar  or  a  better  consecration  of  such  an  one." 

"P.  F.  L." 

In  the  Christian  work  of  the  student  body  in  college  Dr. 
Leavens  was  greatly  interested.  He  has  often  spoken  of  the 
prayer  meetings  of  his  college  days  as  being  helpful.  Much  per- 
sonal work  was  done  in  his  class.  The  Christian  students  would 
meet  in  little  groups  to  pray  for  their  unconverted  friends  by 
name.  As  the  years  went  on  and  he  saw  his  friends  taking  a 
stand  for  Christ,  and  becoming  useful  both  in  the  church  and  the 
world,  it  was  a  satisfaction  to  him  and  an  inspiration  to  better 
service  for  the  Master. 

After  his  graduation  from  college  he  taught  for  two  years 
with  marked  success  in  Vermont.  Near  the  close  of  his  engage- 
ment as  a  teacher  his  mind  reverted  to  the  promise  made  Novem- 
ber 6,  1858,  to  enter  the  ministry  if  God  so  willed.  He  therefore 
asked  himself  the  following  questions: 

Have  I  the  intellectual  ability? 

Have  I  a  fit  Christian  character? 

Is  there  a  need  of  me  in  that  vocation? 

Can  I  fill  any  other  better? 

Can  I  make  the  sacrifices? 

Will  I  make  the  sacrifices? 

Will  God  accept  me? 

Will  I  direct  my  energies  to  the  ministry? 

Will  I  proclaim  this  my  purpose  to  my  friends  and  the  world  ? 

That  these  questions  were  not  hastily  answered  nor  the 
decision  rashly  made,  he  tells  us  in  the  "Covenant  with  God," 
which  he  made  at  Hinesburgh,  Vermont,  on  April  20,  1862 : 

"After  much  thought,  much  misgiving  and  shrinking,  I 
enter  into  the  following  covenant  between  myself  and  God — 
Resigning  all  hopes  of  wealth,  of  fame,  of  ease,  and  of  inde- 
pendence, I  will  make  the  gospel  ministry  my  life  work. 

"I  accept,  if  God  will,  a  life  of  labor,  of  dependence,  of  want, 
and  even  of  neglect  and  suffering.  My  only  aim  shall  be  to 
find  out  truth,  teach  it  to  my  fellow-men,  and  persuade  them 


IS 

to  accept  it;  the  ultimate  object  being  always  to  win  men  to 
Christ  as  the  Saviour  of  their  souls. 

"I  will  yield  all  my  own  plans  and  wishes  to  the  known  Will 
of  God. 

"I  will  seek  fitness  for  my  work  by  close  communion  with 
Him.  The  rewards  that  I  will  desire  for  myself  are  the  love  of 
God,  communion  with  Him,  the  fellowship  of  Christ  and  the 
Spirit,  and  at  last  Heaven. 

"To  this  work  I  will  at  once  and  at  all  times  direct  my 
efforts,  entering  upon  my  studies  as  soon  as  practicable,  striv- 
ing to  do  so  September,  1863. 

"This  purpose  I  will  never  abandon  except  at  the  clear 
direction  of  Providence. 

"This  determination  shall  be  announced  to  my  father  in  my 
next  letter  to  him  (it  was  expressed  in  conversation  in  July), 
and  at  proper  times  freely  expressed  to  my  friends. 

"Lord,  take  me  with  the  power,  the  culture  and  all  the 
means  of  influence  Thou  hast  given  me,  and  fit  me  to  preach 
Thy  truth.  Consecrate  me  to  this  service ;  make  ready  for  me 
a  labor  and  prepare  me  to  perform  it.  Provide  the  way  for  me 
to  enter  upon  the  needful  studies.  Give  me  clearness  and 
vigor  of  intellect,  piety  of  heart,  sincerity  of  life  and  such 
friendliness  of  manner  as  shall  win  the  love  and  confidence  of 
men.  Arm  me  for  the  conflict,  fortify  me  against  opposition 
and  discouragement,  give  me  a  shield  against  temptation,  and 
fit  me  to  bear  success  without  pride.  Place  me  where  Thou 
seest  best  and  use  me  as  Thou  wilt,  that  I  may  perform  the 
best  possible  service  and  gain  the  best  possible  preparation  for 
Heaven. 

"O  Lord,  I  pray  Thee  to  accept  me  in  this  work  and  hear 
this  prayer  for  Jesus,  my  Redeemer's  sake. 

"Alone  in  my  room,  this  Sabbath  evening,  I  place  my  name 
to  this  Covenant  and  Prayer  with  this  fixed  purpose  that,  by 
the  blessing  of  God,  it  shall  henceforth  determine  my  life. 

"Philo  F.  Leavens." 

When,  one  year  later,  the  time  came  for  him  to  take  defi- 
nite action,  he  writes : 


i6 

"Stowe,  Vt.,  June  14,  1863. 

"The  time  has  now  come  for  me  to  decide  my  course  for 
the  next  year.  In  accordance  with  the  foregoing  covenant 
shall  I  direct  my  efiforts  to  theological  study?  Duty  is  clear. 
I  will  do  so.  This  witnesses  my  determination.  May  God  be 
my  help,  otherwise  it  is  all  vain. 

"Philo  F.  Leavens." 

"I  have  expressed  this  purpose  to  my  father,"  he  writes  a 
little  later,  "and  found  not  only  his  assent  but  quite  cordial 
approval,  and  even  offer  of  assistance.  This  is  more  than  I  could 
expect.  I  thank  God  for  so  disposing  his  heart.  I  receive  it 
as  a  new  evidence  that  He  approves  my  purpose.  So  now  the 
plan  of  my  life  is  to  engage  in  theological  study  as  soon  as 
possible." 

The  early  sixties  were  strenuous  times.  The  state  of  the  coun- 
try stirred  every  man.  It  was  no  time  for  light  thinking.  The 
stress  of  war  produced  strong  characters,  as  life  or  death  hung 
in  the  balance.  With  other  thoughtful  men,  Dr.  Leavens  was 
greatly  exercised  by  this  state  of  affairs,  and  on  June  12,  1863, 
he  makes  this  note  from  Stowe,  Vt. : 

"There  is  soon  to  be  a  draft  of  men  to  serve  in  the  Army  of 
our  country,  and  my  name  stands  in  the  first  class.  I  am  so 
likely  to  be  called  upon  that  I  wish  to  settle  upon  my  course 
before  the  call  comes.  The  Government  has  a  right  to  the 
service  of  all  its  citizens.  In  this  crisis  duty  also  requires  that 
that  service  should  be  cheerfully  rendered.  Who  shall  go  to  the 
war  is  to  be  decided  by  an  impartial  draft.  My  being  and  my 
powers  have  been  consecrated  to  God.  I  believe  He  rules  in 
all,  even  the  minutest,  events  of  life.  His  will  will  then 
determine  whether  my  name  be  drawn  or  not. 

"I  believe  our  Government  is  engaged  in  a  righteous  cause. 
If  then  my  name  is  drawn,  this  shall  be  my  course:  I  will 
cheerfully  obey  every  order  of  the  established  authorities.  I 
will  fairly  submit  to  the  necessary  examinations,  frankly 
answer  all  questions,  making  no  false  pretensions  and  con- 
cealing no  truth.  I  have  not  three  hundred  dollars,  so  that  I 
cannot  pay  the  sum  required  in  lieu  of  service.  If  my  friends 
should  wish  to  free  me  by  paying  the  money,  this  shall  be 
my  course:   I  will  fully  and  honestly  state  to  them  my  plans 


17 

and  purposes  for  life,  leave  them  to  follow  their  own  judg- 
ments, and  I  will  abide  by  the  result.  This  shall  determine 
my  course  up  to  the  beginning  of  military  service,  if  God  calls 
me  away  from  my  previous  plans  to  this  unexpected  life. 

"P.  F.  Leavens." 

''O  God!  help  me  to  rest  my  whole  confidence  on  this 
blessed  assurance:  'The  Lord  is  my  Shepherd.'  Be  very  near 
to  me  in  all  my  ways,  if  my  name  is  drawn  for  military  service. 
Let  me  not  shrink  from  any  duty,  any  trial,  or  any  sacrifice, 
for  the  good  of  my  country  and  humanity. 

"Help  me  to  glorify  Thee  in  all  my  life,  and  at  length  also 
in  a  triumphant  death. 

"Even  though  I  walk  through  the  valley  and  the  shadow 
of  death,  may  Thy  rod  and  Thy  staff  comfort  me. 

"May  God  for  Christ's  sake  hear  this,  my  prayer. 

"P.  F.  Leavens." 

As  he  had  expected,  his  name  was  drawn  for  service,  but 
God  had  other  plans  for  His  servant  and  we  find  this  note,  writ- 

"October  2nd,  1863. 

"A  few  hours  before  I  started  to  report  my  father  placed  three 
hundred  dollars  in  my  hands  with  the  injunction  not  to  enter  the 
army  on  any  account.  I  had  not  time  to  explain  to  him  my  plan 
for  life  but  did  so  subsequently  and  received  his  approval.  Thus 
my  commutation  was  paid  and  I  was  left  free  to  pursue  my 
studies. 

"P.  F.  L." 

It  must  have  been  with  the  consciousness  that  he  was  follow- 
ing the  plan  of  God  that  Dr.  Leavens  entered,  in  the  early  fall  of 
1863,  the  Union  Theological  Seminary,  New  York,  in  the  class  of 
1866. 

Of  the  work  of  that  first  year  we  find  but  little  record,  but  it 
is  easy  to  judge  what  an  inspiration  it  must  have  been  to  Dr. 
Leavens  to  come  under  the  influence  of  such  men  as  Drs.  Shedd, 
Hitchcock  and  Henry  B.  Smith  as  they  opened  before  him  the 
wonderful  truths  of  God. 

Dr.  Shedd,  of  all  the  professors,  seemed  to  make  the  most  im- 
pression upon  him,  for  he  writes  of  him,  "He  impresses  me  as 
profound  and  sincere  in  all  his  thinking,  and  his  whole  bearing 


i8 

is  so  upright  and  unpretentious  that  I  mingle  love  with  my  rev- 
erence for  him.  There  is  no  man  whose  thoughts  and  character 
we  ponder  more  in  the  Seminary  than  Dr.  Shedd." 

Dr.  Leavens  gave  himself  up  to  the  atmosphere  of  the  Sem- 
inary with  great  heartiness,  and  one  can  readily  see  how  that 
alert  mind  developed  in  strength  as  the  influence  of  the  strong 
men  about  him  gradually  deepened  their  hold  upon  him. 

At  the  close  of  that  first  year  Dr.  Leavens,  with  others, 
listened  to  the  call  for  help  to  minister  to  the  sick  and  dying 
soldiers,  and  during  that  summer  we  follow  him  as  in  God's 
name  he  goes  forth.  On  April  27th,  1864,  we  find  this  entry  in 
his  diary  of  that  summer,  from  which  we  take  extracts,  which 
gives  us  a  glimpse  of  his  work. 

"Determined  to  go  out  on  the  Sanitary  Commission ;  pro- 
ceeded at  once  to  buy  the  necessary  outfit;  flannels,  boots, 
blankets  (army  and  rubber).  All  things  ready,  took  the  cars  at 
the  foot  of  Courtland  Street  at  7  P.  M,  Reached  Washington 
at  7  A.  M.  Thursday.  Came  to  the  rooms  of  the  Sanitary 
Commission ;  breakfast  at  the  Ebbitt  House,  where  we  are  to 
board." 

The  intervening  days  were  passed  in  sight-seeing,  while  they 
were  waiting  for  orders,  and  on  April  30  he  writes : 

"We  were  invited  to  visit  the  lodges  of  the  Sanitary  Com- 
mission. We  had  a  long  walk  through  the  city;  saw  the 
greatness  and  orderly  working  of  the  Commission.  After 
dinner  we  went  over  to  one  of  the  lodges  to  see  the  arrival 
of  some  twelve  or  fifteen  thousand  sick  from  the  army.  While 
waiting,  Dunning  and  I  strolled  down  to  the  Potomac  at  Long 
Bridge.  Train  did  not  arrive  till  evening.  Here  was  our  first 
extensive  view  of  the  horrors  of  war." 

It  is  interesting  to  note  his  purpose  on  entering  this  service 
as  he  discloses  it  in  the  entry  of  May  ist: 

"My  heart's  desire  is  that  this  coming  service  may  be  better 
to  me  than  anything  I  ever  did  before  in  fitting  me  both  for  fu- 
ture service  in  the  world  and  for  the  world  to  come.  God  is  able 
to  make  all  things  work  together  for  good  to  them  that  love  Him. 
May  it  be  so  with  us !" 

And  the  next  night  he  writes: 
"Alone  for  a  moment.     It  is  a  moment  for  thought.     We  are 
full    of    light    and    trifling    conversation.     God    is  not  our  sole 


19 

theme.  How  much  I  miss  the  hours  of  silence  and  meditation. 
May  God  not  forsake  me  even  in  this  strange  life.  My  fixed 
purpose  is  to  live  to  His  glory.  May  this  part  of  my  life  be 
true." 

Those  days  of  waiting  were  not  easy  days,  for  he  writes  on 
May  3rd: 

"Am  becoming  tired  of  this  stay  here,  since  it  is  not  that  for 
which  we  came  out.  Am  willing  and  even  anxious  to  be  sent  out 
to  our  duty  in  the  army." 

The  preparation  for  action  seemed  to  go  forward  with  new 
vigor  at  this  point,  and  on  May  5th  he  writes : 

"We  received  instruction  from  Miss  Gilson  in  cooking  deli- 
cacies for  the  soldiers.  Miss  Gilson  is  a  lady  who  has  been  much 
in  the  army,  on  battle-fields,  relieving  the  soldiers.  We  are 
learning  about  our  coming  duties." 

And  again.  May  7th,  he  writes: 

"We  went  out  and  learned  from  Capt.  Dennistoun  how  to 
pitch  a  tent.  Some  of  us  worked  hard  all  the  morning  prepar- 
ing our  tents  for  the  field.  The  weather  was  exceedingly  hot, 
and  this  work  a  severe  prelude  to  our  coming  experience.  At- 
tended a  promenade  concert,  in  the  evening,  on  the  grounds  in 
front  of  the  President's  House.  Concert  by  the  "Marine  Band," 
but  the  attraction  was  the  President  himself,  who  was  present  on 
his  portico  and  spoke  a  few  words,  proposing  three  cheers  for 
General  Grant  and  the  Union  armies.  My  view  of  the  President 
was  very  fine,  since  I  stood  but  a  few  steps  from  him." 

Dr.  Leavens  often  spoke  of  this  day  with  great  joy  and  jthe 
remembrance  of  the  words,  which  he  heard,  was  with  him  all 
his  life. 

After  days  of  waiting,  filled  with  instruction  in  regard  to  the 
coming  duties,  we  find  this  entry  on  May  loth : 

"All  packed  and  strapped,  awaiting  the  order  to  go  on  board 
the  transportation  for  the  field.  On  board  our  vessel  at  1 1 
A.  M.  Started  down  the  Potomac  for  Acquia  Creek  at  12.30 
P.  M.  We  are  put  in  divisions  of  ten  men  each,  myself  in  sec- 
ond division,  under  Capt.  Dennistoun.  Dinner  at  5  P.  M. ; 
boiled  ham,  potatoes,  bread  and  cheese,  with  coffee,  on  tin  plates 
and  cups.  Instead  of  stopping  at  Acquia  Creek  we  pass  on  to 
Belle  Plain,  which  we  reach  about  8  P.  M.  My  division  is  sent 
ashore  to  put  up  a  tent.     Wounded  men  are  lying  all  about  in 


20  « 

great  numbers.  We  erect  our  tent  and  return  for  materials  to 
make  coffee.  May  I  not  forget  the  scene  of  our  landing  in  the 
deep  darkness,  with  the  few  bright  fires  and  the  many  wounded 
men  lying  all  about. 

"After  I  A.  M.  of  Wednesday,  May  nth,  returned  to  the 
boat  and  slept  on  a  pile  of  tent-poles  till  5  A.  M.  Resumed  our 
work  at  the  tent.  We  made  a  fire  and  coffee  for  the  wounded 
men.  I  helped  in  making  the  coffee  and  distributing  to  the 
soldiers.  Went  about  among  the  men  as  they  lay  upon  the 
ground.  May  12th.  Continued  the  coffee.  Worked  very  hard 
in  the  rain.  At  one  time  the  rain  came  down  so  violently  that 
the  water  swept  through  our  tent,  wetting  our  goods,  putting 
out  our  fires  and  stopping  our  work.  As  soon  as  we  could  we 
started  it  again." 

Such  was  the  work  of  the  intervening  days,  and  on  Sunday, 
May  15th,  he  writes: 

"Helped  to  arrange  the  tent.  We  had  an  influx  of  Sanitary 
delegates  on  their  way  to  Fredericksburg.  Prepared  a  lot  of 
milk  punch  and  fed  five  men  just  in  who  had  been  without  food 
two  days.  Gave  a  man  my  German  Testament.  Evening.  A 
train  of  ambulances  came  in  full  of  the  wounded.  Distributed 
punch  to  the  men  in  the  tents  and  ambulances.  A  severe  rain 
came  on  and  after  that  I  went  out  with  crackers  and  coffee.  A 
hard  evening's  work.  How  very  little  like  the  Christian  Sab- 
bath !  No  reading ;  no  worship ;  no  prayer  save  silent  utterance 
to  God." 

By  May  21st  they  were  on  their  way  to  Fredericksburg,  after 
hard  service  among  the  wounded,  where,  on  the  evening  of  Sun- 
day, May  22nd,  he  writes : 

"Received  orders  to  go  to  the  field  hospitals  of  the  6th  Corps, 
1st  Division,  and  go  to  work.  Here  the  surgeon  put  me  to 
dressing  wounds.  I  had  never  done  such  work  and  the  first  case 
I  had  was  a  fearful  one,  but  I  was  able  to  do  the  work,  and 
finally  dressed  a  large  number.  It  is  awful  duty.  Almost  no 
other  cause  would  induce  me  to  engage  in  it.  But  the  con- 
sciousness of  duty  and  the  gratitude  of  the  sufferers  is  a  large 
reward.  O,  that  I  could  have  more  religious  thought.  My  life 
will  run  to  waste.  May  a  gracious  God  save  me  and  through 
this  darkness  lead  me." 

Leaving  Fredericksburg,  where  they  had  spent  a  week  of 


21 

busy  service,  the  party  was  sent  to  Port  Royal,  and  after  work- 
ing among  the  wounded  there  he  writes  on  May  29th : 

"A  beautiful  morning.  I  arise  with  some  thoughts  of  God. 
Read  a  chapter  from  Jeremiah.  After  breakfast  we  had  a  good 
'sing'  on  deck.  Soon  off,  for  York  River,  as  we  suppose.  May 
God  help  me  to  make  this  a  Sabbath.  We  had  a  service  con- 
ducted by  the  chaplain  of  the  ist  Minnesota.  In  the  evening 
another,  in  which,  instead  of  a  sermon,  the  preacher  read  a 
jumble  of  written  productions  in  poor  prose  and  horrid  rhyme 
upon  sundry  topics  connected  with  the  war.  With  great  dis- 
gust I  listened  to  the  end.  Have  been  able  to  study  Scripture  a 
little  to-day.     Some  good  conversation ;  too  much  idle." 

At  5  P.  M.  the  next  day  they  paused  near  White  House,  their 
destination,  where  on  May  31st  he  writes: 

"All  day  on  board  the  boat  in  extreme  laziness.  Have  had 
no  call  to  go  on  shore.  It  is  a  wonder  to  be  here  in  the  heart  of 
the  enemy's  country  with  no  fear  or  cause  of  alarm.  The  day 
has  been  passed  in  reading  and  lounging.     Our  books  are  few." 

On  the  evening  of  June  7th  he  writes : 

"With  Mr.  Sayres,  got  up  a  requisition  and  established  a 
Sanitary  station.  Am  much  disgusted  with  this  manner  of 
living.  The  way  of  eating,  drinking  and  sleeping,  the  deadness 
of  thought,  etc.,  are  abhorrent  to  me.  Only  the  conviction  of 
duty  to  the  soldiers  can  keep  me  at  it." 

"June  I2th.  No  Sabbath.  Day  like  any  other,  except  that 
our  work  has  been  very  light.  My  business  is  still  in  the  tent. 
O,  for  a  little  while  alone  in  which  to  think  and  pray.  But,  no ; 
everything  must  be  done  in  a  crowd.  How  dehumanizing  is 
war !  I  shall  always  hate  it,  for  I  see  its  most  hideous  forms. 
No  sentiment  too  secret,  or  too  sacred,  for  war's  rude  hand  to 
lay  bare  and  crush." 

Leaving  White  House,  the  party  was  sent  to  Yorktown, 
where  they  were  greatly  interested  in  the  forts  and  in  the  works 
remaining  from  the  Revolutionary  war.  From  Yorktown  they 
were  sent  to  Fortress  Monroe,  where  Dr.  Leavens  speaks  of  the 
beautiful  weather,  the  charming  journey,  and  what  was  best  of 
ail,  Lu  him.  a  rpligiouc  ccrvicc  On  June  17th  the  journey  up 
the  river  was  resumed  as  far  as  City  Point,  where  they  estab- 
lished a  station  and  resumed  work  among  the  soldiers.  On 
June  20th  he  writes: 


22 

"A  great  luxury  to  have  slept  in  a  bed.  Morning  went  on 
shore  alone.  Wrote  a  letter  in  the  evening  for  one  poor  man 
very  badly  wounded.  Was  pleased  to  see  his  anxiety  not  to 
alarm  his  friends  at  home." 

The  next  day  he  speaks  of  much  hard  work  in  the  hot  sun, 
and  on  June  22nd  he  vv^rites : 

"Had  many  thoughts  of  my  entire  dependence  upon  God  and 
His  goodness  in  sustaining  me  in  this  dangerous  life.  When  I 
see  so  many  of  my  associates  called  home  by  illness  I  see  that 
nothing  I  can  do  can  save  me  from  sickness  or  death.  I  rest  on 
the  mercy  of  God  alone.  If  I  can  honor  Him  on  earth  I  trust 
He  will  spare  my  life ;  otherwise  He  will  take  me  away.  Let 
that  thought  be  clear;  so  long  as  I  can  honor  God  on  the  earth 
more  than  in  Heaven,  He  will  keep  me  here.  After  that  He  will 
take  me  hence." 

The  days  pass  rapidly,  one  very  much  like  the  other,  filled 
with  work  in  the  tents  and  ministry  to  the  needy  soldiers.  Dr. 
Leavens  speaks  of  the  intense  heat  as  affecting  him  badly  and 
for  a  while  he  was  disabled  by  a  slight  illness,  but  on  recovery 
he  resumes  his  work  with  more  care  for  his  own  condition.  On 
July  3rd  he  writes : 

"At  rising  we  found  a  quiet  Sabbath  morning,  almost  giving 
promise  of  a  day  of  rest.  Soon  came  the  announcement  that 
wounded  men  were  arriving,  and  all  set  to  work  to  meet  their 
wants.  About  10  A.  M.  came  an  order  to  repair  to  the  boat  for 
a  journey  to  the  front.  Not  proper  Sabbath  work,  but,  alas, 
our  Sabbath  is  sadly  profaned  out  here.  At  length  we  start; 
but  the  dust,  who  could  describe  it?  Worse  and  worse  it  grew 
as  we  advanced.  Perfect  clouds  were  formed  and  the  ride  was 
very  uncomfortable. 

"July  4th.  Arose  early;  washed  in  a  brook;  made  a  break- 
fast of  crackers,  sugar  and  prunes.  As  soon  as  proper  we 
started  our  load  for  Gen.  Burnside's  headquarters.  Here  we 
left  a  share  and  then  passed  around  to  the  2nd  Division,  Gen. 
Potter,  where  we  left  a  portion.  Gen.  Potter  sent  me  with  a 
captain  to  the  brigade  headquarters.  Not  finding  the  brigadier- 
general,  we  went  out  to  the  breast-works,  in  sight  of  the  enemy's 
lines.  I  confess  to  a  little  nervousness  in  sight  and  hearing  of 
the  bullets,  but  I  kept  a  firm  front." 

While  at  headquarters  Dr.  Leavens  found  many  of  his  Ver- 


2Z 

mont  friends  whom  he  enjoyed  seeing,  but  was  much  concerned, 
on  reaching  City  Point,  to  find  that  his  seminary  friends,  on  ac- 
count of  illness,  were  about  returning  home.  He  speaks  often 
of  his  loneliness,  after  their  departure,  which  drives  him  more 
closely  to  his  God.     On  the  evening  of  July  8th  he  writes: 

"Sat  awhile  by  the  bedside  of  a  young  Pennsylvania  soldier, 
and  even  while  I  was  watching  came  his  last  hour,  and  the  spirit 
left  the  body.  Poor  man !  No  friend  near  and  no  word  to  be 
conveyed  to  his  sorrowful  home. 

"Am  lonely,  as  usual,"  he  writes  later,  "since  the  departure 
of  my  intimate  friends.  Most  of  those  remaining  are  entire 
strangers,  and  all  are  really  so.  I  lose  heart  for  my  work  and 
am  thinking  of  the  end  of  my  engagement  and  a  visit  to  Ver- 
mont." 

"Alarmed  to-night,"  he  writes  on  July  12th,  "by  a  para- 
graph of  news  announcing  the  death  of  an  officer  in  Gen.  Sher- 
man's army ;  fear  it  is  my  cousin." 

There  is  nothing  special  to  note  in  the  passing  days  save  that 
he  began  to  feel  more  at  home  in  his  work  as  he  gained  ac- 
quaintance with  his  new  associates.  On  the  evening  of  July 
27th  he  writes : 

"Went  out  with  sponge  and  bay  rum  in  hand  to  sit  by  the 
beds  of  the  men.  Bathed  the  heads  and  hands  of  several  of  the 
sickest.  Especially  interested  in  a  boy  with  fever  in  the  2nd 
ward.  He  is  very  low  and  deranged.  It  is  impossible  to  reach 
his  soul  with  any  word  of  encouragement  or  hope." 

"July  28.  Evening.  Sat  beside  the  boy  in  the  2nd  ward,  not 
expecting  him  to  live.  Left  him  at  10  P.  M.  little  hoping  to  find 
him  the  next  morning.  This  is  a  better  phase  of  hospital  work 
and  takes  me  down  close  to  the  life  of  the  men.  O,  how  much 
they  endure !  Words  cannot  tell  it.  Had  an  earnest  talk  with  a 
young  boy  about  religion.  Poor  boy,  how  dim  his  views  about 
the  true  way,  yet  he  seems  to  wish  to  be  a  Christian.  Up  early 
on  Friday  morning  and  sat  for  half  an  hour  by  the  dying  bed  of 
the  boy  in  the  2nd  ward.  Almost  alone  I  watched  his  death, 
then  helped  to  lay  out  his  body  within  his  soldier's  blanket  for 
burial.  He  had  suffered  long  and  deeply.  Never  had  I  seen 
him  sufficiently  rational  to  speak  either  of  his  friends  or  of  his 
own   condition.     To  my  surprise,  his  nearest  neighbor,   an  old 


24 

man,  had  died  and  been  carried  out  during  the  night;  also  one 
from  the  first  ward.     It  makes  a  solemn  morning  for  me." 

Amid  such  scenes  the  days  pass  and  on  August  4th  he  writes : 
"At  noon  it  was  announced  that  we  were  to  have  a  sail  on  the 
river  at  2  P.  M.  I  hurried  through  my  wards  with  articles  for 
distribution  and  was  at  the  landing  in  season.  We  went  on 
board  the  small  steamer  S.  E.  Brozvn,  I  taking  a  place  on  the 
upper  deck,  and  moved  down  to  City  Point.  Here  we  took  in  ad- 
ditions to  our  number  and  turned  in  the  direction  of  Bermuda, 
up  the  James.  It  was  a  delightful  afternoon.  The  water  was 
smooth,  a  gentle  breeze  was  blowing,  and  all  around  was  in 
quiet  and  happiness.  The  party  assembled  mainly  on  the  lower 
deck  in  the  forward  part  of  the  vessel,  where  the  upper  deck 
kept  off  the  sun,  while  a  full,  open  view  vv^as  given  at  the  sides. 
Here  they  sat  closely  huddled,  talking  and  laughing  merrily.  I 
sat  on  the  nearest  corner  of  the  upper  deck,  that  is,  on  the  right 
side  forward,  just  before  the  wheel-house.  So  we  went  on,  ad- 
miring the  scenery  and  enjoying  the  invigorating  atmosphere, 
when  suddenly,  without  a  moment's  warning,  came  the  crack  of 
rifles  and  a  volley  of  balls  fell  into  the  midst  of  the  party.  All 
sprang  for  shelter.  With  two  others,  I  jumped  behind  the 
wheel-house,  but  not  too  soon  to  hear  a  groan  and  see  blood  on 
the  floor  below.  With  the  aid  of  an  old  wheelbarrow  I  tried  to 
protect  myself  from  all  range  of  the  enemy's  guns,  while  the 
boat  pulled  ahead  for  the  protection  of  a  gunboat.  Again  al- 
most a  difficulty,  for  the  engines  stopped,  but  in  a  moment  they 
rallied  and  we  reached  security  under  the  shelter  of  the  gun- 
boat, 

"Now  I  went  below  and  found  one  of  our  engineers  on  the 
opposite  side  of  the  vessel  shot  through  the  head  and  in  a  dying 
condition ;  and  on  our  side  Mr,  Mayo  shot  through  the  back 
and  lying  on  his  face;  also  Mr,  Wilson  shot  through  the  abdo- 
men and  suffering  intensely.  All  was  confusion,  many  en- 
tirely frightened.  For  myself,  I  felt  quite  useless,  and  longed 
for  some  safe  place.  After  some  minutes  I  got  more  collected, 
and  after  the  crowd  had  subsided  around  the  sufferers  I  took  my 
place  beside  Mr.  Wilson  to  help  care  for  him.  I  did  not  leave 
him  on  our  journey.  We  fanned  him,  gave  him  drinks  and 
changed  his  position  constantly  for  his  comfort,  O,  how  bitter 
were  his  sufferings  as  he  lay  with  his  back  on  the  hard  floor, 


25 

rendered  all  the  more  intense  by  the  knowledge  that  it  would 
shock  his  dear  friends  at  home.  How  piteous  were  his  allusions 
to  mother  and  brothers.  'Oh,  if  I  had  fallen  in  battle,'  he  said, 
'where  it  would  have  been  of  some  use,  it  would  not  be  so  hard.' 
'Oh,'  said  he,  in  his  deepest  agony,  'it  is  not  myself  I  am  think- 
ing of,  it  is  my  friends  at  home.'  His  first  words  to  me  were, 
'Oh,  Mr.  Leavens,  I  am  sick  again,  sick  again.'  He  had  been 
ill  on  his  first  arrival  at  our  camp  for  a  few  days.  And  then  he 
would  cry  for  rest:  'Oh,  give  me  rest;  when  shall  we  reach  the 
Point?' 

"With  the  protection  of  the  gunboat  we  arrived  at  City  Point 
in  safety.  The  engineer  was  dead  and  we  removed  the  other 
two  to  the  upper  deck  of  our  eating  barge,  where  we  placed  them 
comfortably  on  stretchers.  I  maintained  my  place  by  Mr.  Wil- 
son. By  this  time  I  had  learned  the  movements  that  gave  him 
relief  and  was  able  to  lift  him  more  gently  than  others.  All  the 
evening  I  stayed  by  him,  doing  all  I  could  to  soothe  his  pains 
and  cheer  his  heart.  Poor  man,  no  words  can  tell  his  anguish. 
May  I  never  forget  the  scene.  His  appeals  to  the  doctors  were 
heart  rending.  All  the  time,  too,  he  thought  of  his  friends.  'Do 
not  let  my  name  be  put  in  the  papers.' 

"Then  he  would  appeal  to  me  to  know  if  I  thought  he  could 
live.  'Tell  me  the  truth,'  he  would  say.  Not  knowing  pre- 
cisely his  wound,  I  could  express  hope. 

"Many  came  to  look  upon  him  and  offer  a  kind  hand,  but 
not  till  Mr.  Rounds  came  could  I  feel  like  leaving  him.  O,  how 
precious  to  me  was  his  exclamation  when  some  one  attempted 
to  move  him  but  without  good  success.  'O,  Mr.  Leavens,  there 
is  none  of  these  gentlemen  that  knows  how  to  move  me  but 
you.' 

"At  11.30  o'clock  I  lay  down  to  sleep  a  few  hours.  It  was 
a  long  time  before  I  fell  into  a  troubled  slumber.  At  3  A.  M. 
Mr.  Rounds  called  me  and  I  resumed  my  place  by  the  bedside. 
We  had  previously  removed  him  to  a  temporary  bed  on  which 
he  could  rest  more  easily.  Close  by  was  Mr.  Mayo,  attended 
by  Mr.  Martin.  At  length  Mr.  Martin  lay  down  and  I  watched 
the  two  alone  till  morning  dawned. 

"Mr.  Wilson  lay  very  quietly,  only  requiring  now  and  then 
a  drink  of  water.  It  was  a  season  not  to  be  forgotten.  I  sat  be- 
tween the  two  sufferers.     Around  on  the  deck  lav  a  score  or  two 


26 

of  sleepers.  The  neighboring  boats  were  still.  As  morning 
dawned  one  and  another  of  the  boats  pushed  out  silently  and 
made  their  way  down  the  river.  Lighter  became  the  eastern 
sky  and  more  and  more  stir  and  noise  arose  all  about,  but  still 
lay  the  sufferers.  At  this  time  an  elderly  man  came  up  and 
knelt  in  prayer  by  the  beside  where  I  sat.  How  gently  did  Wil- 
son raise  his  hand  in  thanks. 

"He  did  not  have  the  agony  of  last  night,  but  lay  calmly  in 
his  bed.  Paleness  as  of  death  was  on  his  face.  His  flesh  was 
warm  and  his  pulse  fair.  What  a  tender  satisfaction  it  was  to 
sit  by  his  side  and  be  ready  for  any  little  wish.  As  morning 
came  on  he  revived  a  little  and  now  and  then  spoke  a  word. 
Once  I  asked  him  of  his  friends,  hoping  perhaps  he  would  give 
me  some  message  for  them  in  case  our  worst  fears  for  him 
should  be  realized.  He  spoke  of  his  plans  and  in  answer  to  my 
questions  told  me  how  many  brothers  he  had  and  a  few  other 
things. 

"The  morning  wore  on ;  many  called  around  to  see  him ; 
many  kind  inquiries  were  made  for  him. 

"We  now  took  off  his  clothing  and  put  on  clean.  At  lo 
o'clock  the  "Elizabeth"  was  ready  to  start  for  Baltimore,  and  the 
plan  was  adopted  by  Mr.  Potter  and  Dr.  Swalm  to  take  the  two 
men  to  Fortress  Monroe  and  procure  their  passage  to  New 
York,  accompanying  them,  of  course,  or,  failing  in  this,  to  go  to 
Baltimore,  telegraphing  to  their  friends.  I  felt  sad  to  see  Wil- 
son go  off.  I  wanted  to  have  the  care  of  him.  When  we  got  on 
board  and  I  told  him  I  must  leave  him,  he  spoke  so  tenderly, 

' "and  are  you  going  to  leave  me,  Mr.  Leavens ; 

you  are  the  only  man  of  them  all  that  knows  how  to  take  care  of 
me." 

"He  thanked  me  most  gratefully  for  what  he  termed  my 
kindness  to  him.  I  do  not  preserve  these  things  for  vanity's 
sake,  but  for  their  preciousness  to  me.  And  so  I  bade  him  good- 
by,  expressing  the  hope  to  meet  him  in  New  York.  I  pray  God 
to  spare  his  life  if  it  be  consistent  with  His  Holy  will." 

This  incident  made  a  deep  impression  upon  Dr.  Leavens,  es- 
pecially when  he  learned  subsequently  of  Mr.  Wilson's  death  be- 
fore reaching  Baltimore  and  called  out  more  deeply  his  sympa- 
thy for  suffering  humanity. 

That  the  executive  ability  so  marked  in  Dr.  Leavens'  later 


27 

life  was  manifest  even  then,  we  see  from  the  entry  on  August 
9th  and  loth,  when  he  writes: 

"Holding  the  post  of  superintendent  at  this  station,  my  work 
is  mostly  in  the  tent.  Duties  are  to  make  requisitions,  oversee 
issues,  and  decide  all  doubtful  cases.  It  is  a  delicate  task  for 
which  I  have  an  ill  adaptation.  It  causes  me  much  pain  to  re- 
fuse a  man  that  which  he  asks  for,  and  much  anger  to  be  im- 
posed upon.  I  see  the  need  of  making  my  first  convictions  more 
promptly,  and  abiding  by  them  more  firmly. 

"All  these  days  am  meHitating  and  consulting  about  leaving 
for  home." 

Securing  the  consent  of  his  superiors  to  his  departure,  while 
waiting  for  passes  he  continued  his  work.  On  Sunday,  August 
14th,  he  writes: 

"At  10  A.  M.  attended  a  service  at  the  2nd  Corps.  An  Epis- 
copal clergyman  officiated.  After  this  we  had  a  social  meeting 
in  view  of  the  departure  of  the  veteran  agents.  I  was  called  on 
with  others  to  speak." 

And  on  Monday,  August  15th,  he  writes: 

"Up  early.  Prepared  a  requisition.  Finished  up  all  my  con- 
cerns, bade  good-by  to  my  associates  and  left  for  the  boat." 

On  reaching  his  home  in  Berkshire,  Vermont,  he  writes  to  a 
friend : 

"By  special  permission  I  anticipated  the  close  of  my  term  of 
enlistment  in  the  United  States  Sanitary  Commission  and  came 
home  ten  days  before  my  time.  This  I  did  so  as  to  have  a  little 
rest  to  prepare  for  the  next  year  in  New  York.  Two  weeks  at 
home  have  almost  done  the  work  and  I  am  ready  soon  to  return. 
*  *  *  I  came  to  be  very  much  absorbed  in  our  work  during 
the  summer,  so  that  when  I  first  came  home  I  thought  of  almost 
nothing  else.  Now,  however,  my  mind  is  getting  back  toward 
study  and  life  in  the  Seminary.  *  *  *  I  shall  return  to  New 
York  between  the  loth  and  15th  inst.,  and  hope  I  may  see  you  on 
my  way." 

Thus  began  his  second  year  of  study. 

As  we  recall  the  wonderful  experiences  through  which  he 
had  passed  it  is  not  strange  that  he  writes  on  November  6th, 
1864: 

"To-day  I  have  been  permitted  to  come  around  the  table  of 
the  dying  Lord,  after  an  absence  of  eight  eventful  months.    How 


28 

much  of  religious  value  have  I  learned  in  these  months.  Some 
of  the  deepest  experiences  of  all  my  life  have  been  in  this  sea- 
son. The  best  lessons  of  God's  Providences  have  come  in  this 
time.  I  have  had  the  closest  contact  with  suffering-  humanity; 
my  deepest  sympathies  have  been  aroused ;  and  the  clearest  feel- 
ing of  dependence  on  God  have  all  come  in  these  months. 

"I  have  many  things  to  thank  God  for  in  recalling  this  sum- 
mer's experience.  First  of  all,  that  He  preserved  my  life  and 
health.  Two  from  our  seminary  died,  two  were  shot  by  my  side, 
one  mortally.  Almost  all  my  associates  became  sick,  yet  I  was 
wholly  spared  and  suffered  only  the  slight  illness  of  a  week,  and 
that  among  kind  friends. 

"Again  I  have  to  thank  Him  for  such  an  opportunity  for 
merely  worldly  advantage,  extensive  travel,  visits  to  scenes  of 
deepest  interest,  views  of  the  operations  of  war,  and  familiar 
sight  of  the  great  men  and  great  movements  of  the  day. 

"But  especially  have  I  to  thank  Him  for  those  experiences 
which  stirred  the  deep  emotions  of  my  soul  and  have  quickened 
me,  I  hope,  to  a  higher  life.  A  deep  feeling  has  been  awakened 
in  me  by  the  thought  that  so  many  fellowmen  are  dying  for  our 
country,  for  our  people,  for  me.  What  a  sacrifice !  And  my 
life  and  safety  are  part  of  the  favor  it  procures.  May  this 
thought  always  lead  me  to  that  great  sacrifice  of  the  Son  of  God. 
May  I  live  more  nobly  because  my  fellowmen  have  died  for  me, 
and  more  righteously  as  before  God,  because  His  Son  has  died 
for  me. 

"And  now  that  I  am  once  more  in  study  and  hastening  for- 
ward to  my  true  life  work  after  such  a  divergence,  may  God  be 
more  present  with  me.  As  the  solemn  experiences  of  the  past 
summer  come  back  to  me,  O,  may  I  mould  them  into  the 
structure  of  a  noble  Christian  character." 

"P.  F.  Leavens." 

With  such  purposes  of  thought  and  action  one  cannot  but 
think  that  his  life  grew  in  beauty  and  strength,  the  advantages 
of  his  position  being  seized  with  eagerness  and  profit  as  the 
vision  of  his  youth  became  more  of  a  reality  to  the  cultured  man. 

The  years  pass  rapidly,  and  as  he  came  near  the  close  of  his 
Seminary  course  he  writes  on  April  29th,  1866: 

"The  last  communion  season  was  so  crowded,  both  before 


29 

and  after,  that  I  did  not  make  the  usual  record  of  my  religious 
feelings.  Now  an  hour  is  given  in  which  to  recall  a  little  that  I 
would  preserve.  Three  separate  lines  of  thought  engage  my 
mind:  i.  The  completion  of  my  course  of  studies.  2.  My 
preaching  at  Orange,  and,  3,  the  question  where  my  life  work 
shall  be. 

"As  to  the  first  I  feel  the  need  of  more  devout  gratitude  to 
God  that  He  has  led  me  safely  through  so  many  years.  The 
course  of  my  education  has  been  far  beyond  and  far  unlike  any- 
thing that  in  my  youth  I  anticipated.  I  cannot  fail  to  recognize 
the  hand  of  the  Lord  leading  me.  I  cannot  doubt  that  He  is 
leading  me  for  His  own  wise  ends.  My  highest  honor  is  to  work 
under  and  with  God.  How  to  make  His  ends  my  ends.  His 
plans  my  plans  should  be  more  and  always  my  question.  The 
highest  thanks  be  to  God  for  my  education  and  to  Him  be  given 
all  the  possible  service  of  my  life. 

"As  to  the  second.  I  can  only  feel  that  God  has  done  a  great 
work  in  our  congregation.  True  it  is  but  a  beginning  of  what 
we  would  like  to  see,  yet  it  is  more  than  we  seem  to  ourselves 
worthy  to  receive.  As  to  my  own  part  in  the  work,  I  cannot 
but  feel  very  humble.  Whatever  others  may  say  or  think  to  me 
all  that  I  have  done  appears  slight.  The  imperfection  of  my 
preaching  has  been  painful  to  me.  I  know  that  I  present  the 
truth  of  God  most  inadequately.  The  wonder  is  that  the  Spirit 
could  find  a  channel  through  the  word  thus  spoken.  Eighteen 
have  come  into  the  church.  My  joy  has  been  very  great.  The 
last  two  days  of  Communion  were  very  sacred.  I  have  seen 
enough  of  the  blessedness  of  the  ministry  to  make  me  eager  to 
press  on  to  my  life  work,  if  God  will. 

"The  third  is  the  most  trying  subject.  All  the  world  is  be- 
fore me  and  I  can  go  to  but  one  place.  At  least  the  extravagant 
impulses  of  less  mature  days  are  curbed.  The  work  of  one  man 
is  but  a  fraction.  No  man  is  to  achieve  the  salvation  of  the 
whole  world.  Christ  is  the  Lord  of  the  Vineyard.  He  over- 
sees the  work  in  its  vast  plan.  Each  disciple  is  a  humble  in- 
strumentality. He  is  to  work  out  his  own  salvation  and  to 
work  for  the  world,  all  under  the  direction  of  the  Master.  How 
and  where  to  do  it  best  are  the  questions  in  my  mind. 

"I  think  I  have  reached  the  ability  to  say  as  never  before, 
and  now  with  sincerity  and  without  reserve,  I  will  go  any  where 


30 

that  the  Master  sends  me.  I  put  myself  in  His  hands.  I  con- 
fess that  I  cannot  direct  my  own  Hfe.  I  depend  upon  Him.  Nor 
can  I  reasonably  expect  that  He  should  make  known  my  future 
very  far.  I  must  only  ask  my  duty  from  day  to  day.  O,  to  be 
able  to  keep  this  position  of  willingness  to  go  anywhere  and 
do  anything  as  Christ  shall  require.  The  issue  in  my  mind  is 
between  being  a  foreign  missionary  and  remaining  in  America. 
How  to  settle  the  question,  it  is  not  easy  to  know.  May  the 
Lord  guide  me." 

"P.  F.  Leavens." 

Thus  he  faced  the  question  before  him.  He  had  in  his 
hand  a  call  to  go  to  Constantinople  as  a  missionary  under  the 
auspices  of  the  American  Board  of  Commissioners  for  Foreign 
Missions,  and  the  University  of  Vermont  was  eager  to  honor  her 
son  by  giving  him  a  place  in  the  faculty  at  Burlington.  Should 
he  accept  either  or  should  he  decline  both  and  become  a  preacher 
over  a  settled  congregation?  As  we  before  remarked,  for  Dr. 
Leavens  to  face  a  question  was  to  carefully  settle  it.  As  he 
looked  forward  into  the  future  his  life  began  to  take  shape  before 
him,  and  on  November  loth,  1866,  led  as  he  believed  of  God,  he 
laid  down  this  scheme  as  the  rule  of  his  life : 

"To  lay  aside  the  thought  of  ever  being  a  missionary ;  to  lay 
it  aside  not  indeed  as  a  burden  from  which  I  have  happily 
escaped,  but  as  a  privilege  from  which  I  am  restrained ;  and 
while  I  withdraw  from  that  service,  yet  to  pledge  my  life-long 
sympathies,  prayers,  and  co-operation  with  those  who  are  ac- 
counted worthy  to  bear  the  Gospel  into  heathen  lands. 

To  lay  aside  the  thoughts  of  being  a  professor  as  neither  my 
privilege  nor  my  duty. 

To  assume  the  work  of  a  preacher,  in  the  office  of  pastor,  as 
the  duty  and  the  joy  of  my  life. 

To  seek,  by  every  means  within  my  reach,  the  complete  re- 
covery of  health  for  the  sake  of  this  work. 

To  direct  my  studies,  from  this  day  forth,  in  the  most  effective 
manner  to  the  discovery  of  that  truth  which  pertains  to  the 
salvation  of  men. 

To  direct  my  observation  to  this  single  end,  viz. :  to  learn 
the  lost  condition  of  men  in  all  its  phases  and  results  and  the 
methods  by  which  the  relief  of  the  Gospel  may  be  applied. 

To   exercise  myself  in   all   sympathy  with   and   feeling   for 


31 

my  sinful  fellow  men ;  in  all  beneficence  of  deed  for  their  good ; 
and  in  all  eloquence  of  speech  to  set  before  them  their  condi- 
tion and  the  way  of  life  through  Jesus  Christ  our  Lord. 

To  concentrate  all  the  energy  of  body,  soul  and  spirit  which 
I  have  or  can  acquire  upon  this  one  purpose  and  work. 

"O,  Christ  the  Redeemer,  who  sittest  at  the  right  hand  of 
God ;  who  art  the  Lord  of  this  earthly  vineyard ;  to  whom  I 
have  once  consecrated  myself  for  service  in  Thy  ministry  — 
now  again  I  give  myself  to  Thee  to  be  a  preacher  of  Thy 
Gospel  here  in  my  native  land.  Dost  Thou  not  assign  me  to 
this  work?  I  believe  Thou  dost.  I  give  up  the  thought  of  any 
and  every  other  work  and  choose  this  alone. 

O,  Christ,  I  am  unworthy  —  yet  as  Thou  hast  called,  so  ac- 
cept me,  I  humbly  pray,  and  make  me,  if  it  please  Thee,  the 
instrument  of  vast  good  to  my  fellow  men. 

Make  me,  I  especially  pray,  the  means  of  good  to  my  kindred 
and  among  them  chiefly  to  my  little  brother. 

I  will  not  seek  for  myself  ease,  nor  sensuous  pleasure,  nor 
v/ealth,  nor  honor. 

I  will  seek  only  every  human  and  every  Christian  excellence. 
I  will  seek  for  Christ,  praise  and  reverence  and  love  and  honor 
and  service  from  the  hearts  of  men. 

O,  Christ,  the  Saviour,  hear  these  vows  of  consecration  and 
hear  the  prayer  made  years  ago  when  I  gave  myself  to  Thy 
ministry  —  and  which  now  from  the  heart  I  repeat. 

O,  take  me  into  Thy  service,  use  me  to  Thy  glory,  and  when 
I  die,  O,  take  me  to  be  with  Thyself  according  to  Thy  gracious 
promise  and  for  Thy  name's  sake.     Amen. 

"Now  in  the  presence  of  the  heart-searching  God,  after 
humble  devotion,  with  all  sincerity  of  heart,  I  affix  my  name 
to  the  foregoing  scheme,  covenant  and  prayer,  with  the  purpose 
that  they  shall  determine  my  life  henceforth." 

Philo  French  Leavens. 

Was  the  future  bright  as  he  faced  it?  We  will  let  him 
speak  as  he  wrote  at  the  close  of  the  foregoing  covenant. 

"I  have  made  engagements  in  view  of  remaining  in  New 
York  until  Spring. 

My  means  of  support  are  now  scanty  and  the  requirements 
for  board,  clothing,  books,  means  of  culture  and  benevolence 


are  very  large.  But  I  will  proceed  in  accordance  with  the  pur- 
pose this  day  consummated,  trusting-  in  God  for  support,  firmly 
believing  in  His  providential  care. 

I  will  do  my  daily  duties  to  the  best  of  my  ability,  I  will 
use  what  God  gives  me  with  prudence  and  generosity. 

I  will  have  faith  in  Him.  I  have  already  fixed  on  next  May 
as  the  time  when  I  hope  the  Lord  will  set  me  at  earnest  work 
in  the  ministry.  I  leave  the  place  to  be  arranged  by  His  provi- 
dence and  designated  in  His  way.  I  ask  for  a  place  where  all 
my  powers  can  be  used  to  the  highest  advantage  and  to  the 
glory  of  His  name. 

Thanks  be  to  God  for  all  His  unspeakable  gifts.  Special 
thanks  for  His  guidance  to  this  decision  and  this  renewed  pur- 
pose for  my  life.    Unto  the  Triune  God  be  glory  for  ever." 

P.  F.  L. 

The  weeks  pass  slowly  as  he  waits  for  the  guiding  pillar 
to  move.  The  time  was  filled  with  study  and  preaching  as  God 
gave  the  opportunity. 

In  the  early  part  of  1867,  while  in  the  Seminary,  he  was  sud- 
denly summoned  to  the  presence  of  Dr.  Hitchcock,  who,  after 
greeting  him,  asked,  "Are  you  engaged  for  Sunday?"  On 
learning  that  he  was  free.  Dr.  Hitchcock  said  "I  have  a 
call  for  a  young  man  to  go  to  Passaic,  New  Jersey.  I  do  not 
know  where  it  is.  I  have  looked  on  the  map  and  in  the  railway 
guide  and  can  find  no  trace  of  it.  The  only  directions  I  can 
give  are  to  buy  a  ticket  to  Passaic  on  the  railway  leaving  New 
York  at  the  foot  of  Chambers  street  and  ride  till  you  come  to  it. 
Will  you  go?"  Accepting  the  invitation  Dr.  Leavens  first  set 
foot  in  Passaic  for  the  service  on  January  20th,  1867.  His  min- 
istrations were  so  acceptable  to  that  little  band  that  in  the  lat- 
ter part  of  February  he  received  an  invitation  to  supply  them 
for  one  year.  He  had  previously  received  a  call  from  a  church 
in  Courtland,  New  York,  and  as  he  faces  the  decision  he  writes 
on  March  ist,  1867: 

"To-morrow  I  must  give  an  answer  to  this  call.  Let  me 
note  some  reasons  why  I  should  accept: 

It  has  been  decided  by  an  advising  board  of  clergymen  that 
the  enterprise  just  starting  is  prudent  and  the  church  which  it  is 
proposed  to  form  is  needed. 


33 

If  there  is  work  for  a  church  there  is  work  for  a  minister. 

It  is  an  enterprise  started  by  young  and  vigorous  men  in  a 
place  where  people  of  influence  are  likely  to  increase. 

The   invitation   to   me   to   become   their   minister   is   prompt, 
unanimous  and  enthusiastic. 

It  places  me  among  business  men,  where  I  can  be  as  likely 
as  anywhere  to  benefit  my  brothers  and  other  friends.  It  gives 
me  access  to  the  city  with  all  its  society  and  means  of  culture. 

So  far  as  I  can  see,  the  place  is  as  well  adapted  to  the  pecu- 
liarities of  my  abilities  as  any  I  can  expect  to  find.  And  the 
next  morning  he  writes : 

"As  I  come  near  the  hour  when  I  must  decide  whether  to 
accept  the  proposition  from  Passaic  or  not,  I  am  greatly  com- 
forted by  Proverbs  16:9,  'A  man's  heart  deviseth  his  way  bjt 
the  Lord  directeth  his  steps.'  It  is  impossible  for  me  to  decide 
the  question  before  my  mind,  with  complete  wisdom.  I  can  not 
comprehend  the  whole  plan  of  God's  work  in  the  world  so  as 
to  know  where  I  am  most  needed.  I  can  not  properly  judge  of 
my  own  abilities,  and  I  can  not  foresee  the  results  of  my  efforts 
at  any  particular  place. 

The  utmost  I  can  do  is  to  yield  myself  into  the  hands  of 
God,  to  submit  my  will  to  His  and  allow  Him  to  direct  my  steps. 
As  well  as  I  can  judge  I  think  I  ought  to  go  to  Passaic.  I  there- 
fore say  to  the  Lord  'if  Thou  wilt  have  me  go  to  Passaic,  let  it 
be  so  directed.  If  not,  then  place  obstacles  in  the  way.  My  mind 
is  made  up  to  accept  the  proposal  presented  to  me,  but  if  Thou, 
O,  Lord,  wilt  have  it  otherwise,  now  between  this  and  the  hour 
when  I  am  to  give  my  answer,  do  Thou  interpose  such  hin- 
drances as  are  best.  If  it  is  Thy  will  I  wish  to  go  to  Passaic.  If 
it  is  not  Thy  will  I  wish  not  to  go."  P.  F.  L. 

Resting  the  question  with  God  he  came  to  Passaic.  Was  he 
right?  Had  God  led  him?  Let  the  years  answer  as  he  passed 
onward  to  growing  maturity  in  the  work  to  which  he  had  been 
called.  Standing  on  this  vantage  ground  and  looking  back  over 
the  past  thirty-eight  years  one  can  only  say  "This  was  'the  finger 
of  God.'  " 

Dr.  Leavens  was  not  yet  quite  out  of  his  twenties  when  he 
came  to  Passaic,  earnest,  hopeful  and  full  of  bright  plans  for 
the  future  of  his  work  which  opened  up  on  every  side. 

The  Sunday  School  was  organized  in  February,   1867,  and 


34 


on  March  6th,  of  the  same  year,  the  First  Presbyterian  Church 
was  formally  organized  in  the  village  of  Passaic  by  the  Pres- 
bytery of  Newark.  There  were  22  communicant  members  and 
George  Denholm  and  Lewis  W.  Bartlett  were  ordained  elders 
and  William  Blair  and  George  McGibbon  deacons.  Dr.  Leavens, 
then  a  licentiate  for  the  ministry,  still  continued  as  the  supply, 
for  the  new  organization,  till  January  17,  1868,  when  he  was 
ordained  and  installed  as  pastor  by  the  Presbytery  of  Newark. 
The  church  worshipped  in  the  upper  room  of  Howe's  acad- 
emy, the  little  building  at  the  corner  of  Prospect  and  Academy 
streets,  during  the  first  years  of  its  history  and  its  work  began 
to  take  shape  with  the  passing  days. 


THE    OLD    ACADEMY. 


The  services  were  held  in  the  Academy  till  May  23rd,  1869, 
when  the  young  enterprise  was  moved  to  a  school  hall  then  stand- 
ing at  the  corner  of  State  and  River  streets,  where  the  work  was 
pushed  vigorously  forward. 

In  the  reconstruction  which  followed  the  reunion  of  the  Old 
School  and  New  School  branches  of  the  Presbyterian  Church 
in  1870,  the  Passaic  church  passed  from  the  Presbytery  of  New- 
ark on  June  22nd,  of  that  year,  to  the  newly  formed  Presbytery 
of  Jersey  City,  within  the  ecclesiastical  jurisdiction  of  which  it 
has  since  remained. 


35 


While  worshipping  in  the  school  hall  efforts  were  put  forth 
toward  a  church  building  where,  amid  proper  surroundings,  the 


SCHOOL    HALL. 


work  could  gain  new  strength.      Lots  were  secured  on  River 
street  (now  Park  Place),  and  the  work  of  building  commenced. 


THE  RIVER  STREET  CHURCH. 


36 

Amid  many  vicissitudes  the  work  made  progress  and  on  July 
23rd,  1 87 1,  the  Church  held  its  last  service  in  the  hall  and  with 
much  rejoicing  set  the  new  building  apart  to  the  service  of 
Almighty  God. 

On  December  nth,  1873,  Dr.  Leavens  married  Miss  Helen 
J.  Barry,  one  of  his  parishioners,  who  had  recently  moved  with 
her  family  from  Boston.  Four  children  blessed  that  union,  two 
sons  and  two  daughters.  Far  be  it  from  us  to  lift  the  curtain 
and  disclose  much  of  that  family  life,  but  the  brief  glimpse  we 
have  reveals  the  true  father,  loving  to  play  with  his  children, 
soothing  them  in  their  childish  troubles  and  availing  himself 
of  every  opportunity  to  impart  instruction  in  the  home  or  when 
on  their  walks.  He  always  found  his  greatest  happiness  and 
inspiration  in  the  society  of  wife  and  children.  Is  it  any  wonder 
that  his  home  drew  near  to  heaven  and  that  God's  peace  was 
there?  Sorrow  entered  that  home  and  overwhelmed  the  father 
and  mother  when  their  third  child,  a  boy  of  fourteen  months, 
suddenly  left  them  one  night  for  the  home  beyond.  The  child 
was  unspeakably  dear  to  them  and  for  a  while  they  were  stunned 
at  the  thought  of  the  broken  family  circle,  but  they  learned  much 
while  in  the  "  valley  of  weeping "  and  a  new  sympathy,  ever 
after,  flowed  from  that  home  toward  those  in  sorrow,  and  re- 
vealed that  God  was  answering  prayer  in  making  his  servant 
more  useful  to  his  fellow  men. 

Slowly,  yet  surely,  the  influence  of  the  church  and  its  pas- 
tor deepened  its  hold  upon  the  city  with  the  passing  years.  As 
the  work  enlarged  wise  councils  prevailed,  and,  in  the  year  1885, 
the  property,  which  in  1870  had  cost  more  than  $15,000,  was  sold 
for  $6,500,  and  with  the  proceeds  the  congregation  purchased  the 
present  site  at  Passaic  avenue  and  Grove  street. 

Under  the  energetic  management  of  the  board  of  trustees,  the 
fine  brown  stone  edifice,  the  congregation's  present  home,  was 
erected  and  furnished  at  a  cost  of  $30,000  and  was  ready  for 
occupancy  on  the  first  Sunday  in  January,  1887.  Six  years  after 
the  property  adjacent  and  fronting  on  Grove  street,  now  the 
Manse,  was  purchased  and  in  1897  the  Sunday  School  Hall  was 
erected  and  the  interior  of  the  church  renovated.  In  1899  the 
indebtedness  was  removed  so  that  the  entire  property,  complete 
in  every  detail,  was  free  and  clear  from  all  incumbrance. 


FIIiST     I'RESr.YTElUAX     CIIllUU,     PASSAll'.     .MOW     .JKHSKY. 


37 

Did  this  church  and  pastor  rise  to  the  wondrous  opportunity 
thus  given  them?  As  we  look  at  the  life  of  the  First  Presby- 
terian Church  of  Passaic  we  see  in  a  very  real  sense  the  life  of 
Philo  F.  Leavens.  His  pastorate  has  been  golden,  and  it  would 
be  impossible  to  estimate  the  wealth  of  moral  and  spiritual  uplift 
of  which  Dr.  Leavens  has  been  the  fountain  head.  His  ministry 
was  blessed  from  the  very  first.  From  a  handful  of  members, 
his  church  has  grown  to  be  one  of  the  largest  and  most  influen- 
tial in  Passaic.  Through  slowly  developing  civic  affairs,  through 
times  of  stringency  in  finance,  through  apathy  often,  and  again, 
through  religious  fervor.  Dr.  Leavens  has  led  his  people  to  fore- 
handedness,  to  strength,  to  power,  to  great  usefulness.  He  pos- 
sessed largely  the  missionary  spirit — no  doubt  the  great  secret 
of  his  power  and  success.  He  cared  for  his  own,  but  he  was 
anxious  for  the  spread  of  the  Gospel  far  and  wide.  In  the  early 
days,  prior  to  1873,  the  church  took  a  lively  interest  in  the  Dun- 
dee chapel  and  this  work  was  carried  on  with  great  success,  and 
Grace  Presbyterian  church  is  still  a  successful  work,  though  it 
was  found  necessary  to  change  its  location  and  name.  The  First 
church  extended  encouragement  and  contributed  members  to 
the  enterprising  Presbyterian  church  organized  in  Garfield,  and 
in  later  years  it  has  organized  a  work  of  great  value  in  the  bor- 
ough of  Wallington,  which  is  slowly  but  surely  establishing 
itself  in  that  place  as  a  power  for  good. 

The  rising  congregations  about  the  mother  church  testify 
to  the  breadth  of  Dr.  Leavens'  mind  and  the  goodness  of  his 
heart.  He  longed  for  the  universal  spread  of  the  gospel  of 
peace  and  goodwill,  and  he  labored  with  his  great  heart  and 
large  brain  to  bring  about  that  result.  He  was  recognized  by 
church  officials  as  being  thoroughly  conversant  with  both  home 
and  foreign  missionary  literature,  and  his  historic  studies  in 
many  lines  of  human  activity  made  him  far-seeing  and  very  use- 
ful as  an  adviser  in  secular  affairs.  As  a  preacher  he  was  pro- 
found, but  the  warm  blood  of  his  character  enabled  him  to  get 
close  to  the  hearts  of  his  people  and  deliver  a  message  that  the 
city  needed.  His  private  life  may  be  described  by  a  term  which 
he  himself  used  once  in  a  sermon,  "a  symphony  of  prayer,"  to 
which  may  be  added  the  good  works  it  is  known  that  he  did 
and  the  good  deeds  which  he  did  but  which  will  never  be  known. 

During  his  long  residence  in  Passaic  Dr.  Leavens  was  asso- 


38 

ciated  with  every  movement  for  the  welfare  of  the  city  and  its 
people.  He  took  a  leading  part  in  the  establishment  of  the  Pas- 
saic Home  and  Orphan  Asylum  Association,  the  pioneer  chari- 
table organization  in  the  city.  Throughout  its  history  he  was 
chairman  of  its  advisory  board.  He  was  deeply  interested  in 
the  organization  of  the  Young  Men's  Christian  Association  and 
has  kept  a  fatherly  watch  over  it  since  its  inception.  He  was 
one  of  the  founders  of  the  Charity  Organization  Society  and  in 
this  way  be  has  kept  in  touch  with  the  noble  work  of  the  Union 
Benevolent  Society,  a  work  which  he  had  already  assisted  for 
many  years.  His  private  charities  were  numberless,  and  doubt- 
less thousands  could  testify  to  the  debt  they  owe  to  Dr.  Leavens. 
The  charitable  work  which,  perhaps,  lay  closest  to  his  heart,  was 
that  of  the  General  Hospital.  He  was  one  of  the  board  of  gov- 
ernors and  a  member  of  the  finance  committee.  The  affairs  of 
this  organization  have  always  weighed  heavily  upon  him.  His 
pen  always  wrote  the  annual  reports  and  many  of  the  appeals 
for  financial  support  were  indited  by  him. 

Dr.  Leavens  always  manifested  a  deep  interest  in  educa- 
tion and  at  a  critical  period  for  the  Passaic  schools  he  was  presi- 
dent of  the  board  of  education,  being  a  member  of  that  board 
in  1 88 1  and  1882  and  again  from  1892  to  1894.  In  times  of 
doubt  and  hesitancy  his  opinion  was  always  sought  and  no  bat- 
tle for  municipal  betterment  has  ever  been  waged  without  his 
advice  and  active  assistance.  His  silent  vote  was  for  the  Repub- 
lican party,  to  which  he  has  acknowledged  allegiance  since,  as 
a  boy,  he  shouted  for  Fremont  and  cast  his  first  suffrage  for 
Abraham  Lincoln.  He  often  confessed  to  a  degree  of  irritation 
at  the  clerical  restraint  which  kept  him  out  of  the  stir  and  battle 
of  politics,  but  this  was  due  to  his  intense  desire  for  civic 
righteousness,  not  to  any  longing  for  the  life  of  a  politician. 

The  influence  which  Dr.  Leavens  exerted  among  his  brother 
clergymen  was  very  great,  not  only  in  the  city  of  his  residence, 
but  also  in  the  State.  In  the  Presbytery  of  Jersey  City  he  served 
at  different  times  on  the  more  important  committees  and  for 
many  years  was  chairman  of  Home  Missions,  the  committee  hav- 
ing charge  of  new  and  growing  churches  in  the  territory  cov- 
ered by  this  Presbytery.  His  far-seeing  vision  and  broad 
scholarship,  his  wondrous  gentleness  of  spirit  and  deep  humility 
made  him  a  tower  of  strength  to  one  in  trouble  or  perplexity 


39 

and  his  council  seemed  to  be  that  of  a  man  who  had  inquired 
at  the  oracles  of  God.  Were  principle  assailed  none  was  more 
fearless  in  its  defense  than  he,  yet  the  true  courtesy  and  broad 
charity  of  the  man  was  so  manifest  that  even  an  opponent  would 
be  led  to  admire  and  bow  before  that  courage  which  stood  for 
the  right  as  God  led  him  to  see  it.  Such  a  work  and  character 
as  his  could  not  be  hidden  and  in  1888  the  University  of  Vermont 
recognized  and  honored  her  distinguished  son  by  conferring 
upon  him  the  degree  of  Doctor  of  Divinity,  and  in  1904  the 
Synod  of  New  Jersey  honored  him  by  placing  him  at  the  head 
of  the  home  mission  work  in  the  State.  Rarely  has  one  been 
called  to  a  position  for  which  he  was  better  prepared  than  Dr. 
Leavens,  and  as  we  think  of  him  and  of  what  might  have  been 
we  stand  amazed  at  God's  dealings  in  calling  him  away. 

Three  times  in  the  course  of  his  busy  life  he  crossed  the 
ocean  to  visit  the  Old  World,  and  the  inspiration  received  and  the 
information  gained  was  always  at  the  service  of  his  fellow  men. 

As  a  writer  Dr.  Leavens  was  clear  and  forceful,  abreast  of 
the  times,  with  a  style  peculiar  to  himself.  He  was  a  member 
of  the  American  Society  of  Church  History  and  of  the  American 
Academy  of  Political  and  Social  Science,  and  the  many  articles 
from  his  pen  in  the  magazines  and  missionary  periodicals  were 
widely  read.  His  little  book  "  Planting  of  the  Kingdom  "  had 
a  wide  run  among  the  Presbyterian  churches,  and  his  last  work 
on  "  The  Leavens  Name,  Including  Levings,"  reveals  a  won- 
derful skill  in  research  worthy  of  the  man's  full  powers. 

The  years  pass  swiftly,  each  filled  with  a  service  of  ministry 
to  others.  No  time  now  for  brooding  or  self-introspection.  The 
King's  business  requires  haste  and  the  servant  is  eager  to  obey. 
As  one  looks  back  over  the  last  few  years  of  Dr.  Leavens'  life 
one  realizes  by  its  strenuousness  that  he  recognized  that  the  time 
was  short. 

In  1900  at  Christmas  time  a  severe  illness  laid  him  aside 
for  a  while  and  it  was  feared  that  the  end  had  come,  but  God 
planned  otherwise  and  after  a  brief  rest  he  resumed  work  with 
renewed  vigor. 

In  the  latter  part  of  December,  1904,  Dr.  Leavens  contracted 
a  cold.  He  thought  nothing  of  it  at  first  and  continued  work 
with  his  usual  energy  but  it  seemed  to  increase  its  hold  upon 


40 

him,  and  when,  on  December  i8th,  he  entered  the  pulpit  it  was 
with  the  greatest  difficulty  to  himself  that  he  conducted  the  ser- 
vices. Though  not  alarmed  about  his  condition  he  met  his  ap- 
pointments during  the  week  with  increasing  weakness.  Dr. 
Leavens  was  not  a  man  to  give  up  easily,  but  each  succeeding 
engagement  left  him  with  less  strength  for  the  next  as  he  gathered 
himself  together  to  meet  the  call.  On  Friday  of  that  week  he 
thought  it  wise  to  seek  his  bed,  hoping  that  a  rest  would  enable 
him  to  conduct  the  Christmas  services  the  following  Sabbath. 

The  next  day,  however,  he  was  worse  and  it  was  found  neces- 
sary to  secure  a  preacher  for  that  occasion.  On  Sunday  morn- 
ing, pneumonia  developed.  Nurses  familiar  with  the  disease 
were  immediately  secured  and  his  faithful  physician.  Dr.  F.  F. 
C.  Demarest  advised  a  consultation,  and  called  in  Dr.  Percy  H. 
Terhune  of  Passaic. 

Ever  mindful  of  his  wife  and  her  constant  thought  of  him, 
Dr.  Leavens  called  her  to  his  bedside  at  this  time  and,  with 
great  difficulty  yet  clearly,  said,  "I  am  in  God's  hands.  He 
knows  the  issue  of  this  illness  and  I  am  willing  to  trust  Him.  I 
know  He  will  do  what  is  right."  It  is  not  for  us  to  attempt  to  de- 
scribe those  moments  as  husband  and  wife  together  faced  the  pos- 
sible will  of  God  and  bowed  in  submission  to  the  Eternal  One. 

So  suddenly  had  he  been  stricken  that  on  Sabbath  morning  the 
congregation  learned  for  the  first  time  that  their  pastor  was 
ill.  Their  sorrow  and  anxiety  were  intense  as  a  bulletin  sent 
from  the  sick  room,  at  the  close  of  the  morning  service,  an- 
nounced the  seriousness  of  his  illness.  On  Monday  his  condi- 
tion continued  so  grave  that  it  was  thought  wise  to  call  in  a 
specialist,  and  Dr.  Janeway  of  New  York  was  sent  for.  He 
agreed  with  the  local  physicians  that  Dr.  Leavens'  condition 
was  critical  and  that  the  chances  for  his  recovery  were  most 
slender.  As  the  different  members  of  his  family  arrived  and 
gathered  about  the  bedside  of  their  father,  he  had  a  word  and 
a  smile  for  each  one. 

Everything  that  human  skill  could  do  for  his  comfort  and 
relief  was  done.  Dr.  Demarest  was  almost  constantly  at  his 
bedside  watching  every  change.  The  faithful  nurses,  the  de- 
voted wife  rarely  left  him  as  the  hours  of  that  Monday  wore  on. 

During  the  afternoon  his  wife,  as  she  bent  over  him  would  be 
rewarded  by  his  accustomed  smile.     At  other  times  the  watchers 


41 

would  see  the  lips  move  and  hear  his  voice  saying,  "  Come, 
come,"  as  he  gazed  at  scenes  not  of  earth. 

Towards  evening  there  was  a  slight  improvement  in  the  pulse 
that  offered  some  encouragement  to  the  anxious  ones,  but  heart 
failure  set  in  suddenly  and  even  as  they  were  watching,  the  call 
came  and  he  saw  the  Light  and  caught  the  thrill  of  heavenly 
joy  as  he  entered  into  the  presence  of  his  Lord, 

As  we  stand  in  the  shadows  gazing  after  him  shall  we  faint 
or  be  discouraged?  Nay,  we  look  upward  and  forward;  for 
with  the  Pilgrim  of  old,  "Just  as  the  gates  were  opened  to  let 
them  in,  I  looked  in  after  them,  and  behold,  the  city  shone  like 
the  sun,  the  streets  also  were  all  paved  with  gold,  and  in  them 
walked  many  men  with  crowns  on  their  heads,  palms  in  their 
hands,  and  golden  harps,  to  praise  withal.  And  after  that  they 
shut  up  the  gates;  which  when  I  had  seen,  I  wished  myself 
among  them." 


^be  jfuneral  Service. 


On  Thursday,  December  29th,  at  1 1 :30  A.  M.,  the  family  gath- 
ered in  the  parlor  where  lay  the  body  of  him  who  had  been  the  in- 
spiration of  that  home.  Prayer  was  offered  by  the  Rev.  James 
S.  Young  of  Garfield,  New  Jersey.  After  a  last  look  upon  the 
face  of  their  beloved  one,  the  casket  was  closed  and,  preceded 
by  the  funeral  director  and  Mr,  Young,  it  was  lifted  to  the 
shoulders  of  the  bearers  and  slowly  carried  from  the  Manse  to 
the  church,  where  it  was  placed  before  the  pulpit,  the  officers 
acting  as  guard  of  honor.  From  that  moment  till  the  hour  for 
the  service,  a  constantly  increasing  throng  passed  to  pay  the 
last  tribute  of  love  and  respect  to  their  friend  and  pastor. 

People  in  every  walk  of  life  were  represented  in  that  com- 
pany whose  grief  gave  eloquent  tribute  to  the  love  and  rever- 
ence they  felt  towards  him  who,  with  the  touch  of  immortality 
visible  in  his  face,  seemed  to  rest  in  peaceful  sleep. 

As  the  hour  of  service  drew  near,  the  church  was  quietly 
filled  with  parishioners ;  members  of  the  Presbytery  of  Jersey 
City,  and  of  the  Pastor's  Association;  the  Officials  of  the  city; 
representatives  from  the  Synod  of  New  Jersey  and  from  the 
various  organizations  with  which  Dr.  Leavens  had  been  con- 
nected. 

At  2  o'clock  the  soft  strains  of  the  organ  were  heard  and 
the  congregation  rose  as  the  officiating  clergymen,  the  Rev. 
Charles  Herr,  D.  D.,  of  Jersey  City,  the  Rev.  Fisher  Howe 
Booth  of  Tenafly,  and  the  Rev.  James  S.  Young  of  Garfield,  fol- 
lowed by  the  honorary  bearers  and  the  immediate  relatives  and 
friends,  passed  slowly  up  the  aisle. 

According  to  an  express  wish  of  Dr.  Leavens  in  a  conversa- 
tion a  few  months  prior  to  his  death,  no  address  was  made  but 
the  beautiful  Anglican  service  for  the  burial  of  the  dead  was 
used.  Special  prayers  were  offered  by  Dr.  Herr  and  Mr.  Booth. 
At  the  conclusion  of  the  service,  the  choir  rendered  the  follow- 
ing verses  from  one  of  his  favorite  hymns : 


43 

For  thee,  O  dear,  dear  Country, 
Mine  eyes  their  vigils  keep; 
For  very  love,  beholding 
Thy  happy  name,  they  weep. 
The  mention  of  thy  glory 
Is  unction  to  the  breast. 
And  medicine  in  sickness. 
And  love,  and  life,  and  rest. 


Oh,  sweet  and  blessed  Country, 
The  home  of  God's  elect! 
Oh,  sweet  and  blessed  Country, 
That  eager  hearts  expect! 
Jesus,  in  mercy  bring  us 
To  that  dear  land  of  rest; 
Who  art,  with  God  the  Father, 
And  Spirit,  ever  blest. 

After  the  benediction,  the  casket  was  lifted  to  the  shoulders 
of  the  bearers  and  borne  from  the  church,  followed  by  the 
funeral  cortege. 

As  the  sun  was  setting  all  that  was  mortal  of  Dr.  Leavens 
was,  with  the  words  of  the  Apostles'  Creed  and  a  simple  Com- 
mittal service,  laid  to  rest  in  the  family  plot  in  Cedar  Lawn 
Cemetery  till  the  resurrection  morn. 


flDemorial  Service* 


A  large  company  of  parishioners  and  friends  gathered  at  the 
First  Presbyterian  Church  on  the  evening  of  January  19,  1905, 
to  do  honor  to  the  memory  of  the  late  Rev.  Dr.  Philo  French 
Leavens,  first  minister  of  the  church  and  for  38  years  its  pas- 
tor. The  memorial  service  was  prompted  by  the  great  love 
with  which  Dr.  Leavens  was  universally  regarded,  and  the  out- 
pouring of  sorrowing  people  was  a  fitting  tribute  to  the  noble 
dead. 

The  Rev.  James  S.  Young,  pastor  of  the  Garfield  Presby- 
terian Church,  and  moderator  of  session,  presided  at  the  memo- 
rial service.  After  an  organ  voluntary  by  Ernest  R.  Moody,  organ- 
ist and  choirmaster  of  the  church,  the  church  choir  rendered  an 
anthem,  "  Crossing  the  Bar,"  by  Barnby.  Prayer  was  offered 
by  the  Rev.  N.  S.  Becker,  pastor  of  Grace  Presbyterian  Church, 
and  the  Rev.  J.  H.  Whitehead,  pastor  of  the  North  Reformed 
Church,  read  the  Scripture  lesson.  Psalm  xxiii  and  St.  John 
xiv:i-4,  25-29.  After  the  singing  of  the  hymn,  "Servant  of 
God,  Well  Done,"  Dr.  Charles  A.  Church,  an  elder  of  the  First 
Methodist  Church,  was  introduced  to  speak  of  Dr.  Leavens'  life 
and  work  as  a  citizen.     Dr.  Church  said: 


Doctor  Xeavens'  Xite  an&  Morft  as  a  Citiaen* 


By  Charles  A.  Church,  M.  D.,  Passaic. 


"  Oh   for  the  touch  of  a  vanished  hand, 
And  the  sound  of  a  voice  that  is  still !  " 

The  sentiment  of  these  beautiful  lines  of  Tennyson  must 
find  an  echo  in  the  heart  of  every  one  present  at  this  memorial 
service  to-night,  and  particularly  in  the  heart  of  every  one 


45 

who  is  accustomed  to  statedly  worship  here,  for  there  have 
been  few  occasions  since  the  organization  of  this  Church 
when  a  congregation  has  met  within  the  walls  where  it  was 
accustomed  to  worship  and  that  voice  has  not  been  heard  and 
that  touch  felt.  Doctor  Leavens  is  not  dead.  As  I  stepped 
to  the  telephone  on  that  last  night  of  his  upon  the  earth, 
rang  the  bell  and  placed  the  receiver  to  my  ear,  I  heard 
these  words :  "Doctor  Leavens  has  passed  away."  Not  dead — 
just  stepped  behind  the  curtain  which  separates  time  from 
eternity;  it  seems  to  me,  if  I  should  speak  to  him,  he  would 
answer  me,  but  the  conditions  are  reversed  now — he  would 
hear  me,  but  I  could  not  hear  him. 

In  a  note  received  from  Mrs.  Leavens  by  Mrs.  Church  a 
few  weeks  after  his  passing  away  she  said,  "We  know  that  he 
lives  in  his  influence  and  in  his  work,"  and  in  these  he  will 
live  on  and  on. 

The  translation  of  Doctor  Leavens  reminds  me  of  the 
translation  of  Elijah.  On  that  last  night  at  eight  o'clock,  as 
the  physicians,  looking  for  some  warning  or  something  hope- 
ful in  his  countenance,  saw  what  they  thought  to  be  possibly 
signs  of  returning  strength  and  life,  and  feeling  encouraged, 
they  undertook  to  give  encouragement  to  those  around  him. 
But,  at  twenty  minutes  past  eight  o'clock  the  chariot  had 
stopped  at  his  bedside  and  he  had  stepped  in  and  vanished  out 
of  their  sight,  and  left  us  with  our  questionings  and  wonder- 
ings.  And  I  wonder  to-night  if  the  look  that  the  physicians 
saw  upon  his  face  at  that  time  was  not  the  reflection  of  the 
chariot  which  he  saw,  by  the  eye  of  faith  or  the  inner  con- 
sciousness or  whatever  it  is  in  us  that  sees  beyond  the  vision 
of  the  human  eye,  and  knew  that  his  warfare  was  over  and 
his  victory  won.  And  I  wonder  who  caught  his  mantle  as 
it  fell. 

But  I  am  to  speak  of  Doctor  Leavens  as  a  citizen.  He  was 
a  citizen  of  Passaic — a  citizen  of  no  mean  city,  we  think.  And 
I  do  not  think  that  I  overstep  the  bounds  of  temperate  speech 
when  I  say  that  he  was  her  foremost  citizen.  There  was  no 
duty  of  citizenship  that  he  did  not  perform.  He  went  to  the 
polls  and  expressed  his  opinion  on  the  great  questions  of  the 
day.  When  called  upon  he  did  not  hesitate  to  discharge  the 
duties  of  public  office.     We  are  proud  to-day  of  the  public 


46 

school  system  of  this  city.  We  love  to  have  men  come  from 
a  distance,  go  into  our  schools  and  take  away  our  ideas  and 
our  thoughts  to  utilize  them  in  their  own  homes.  The  present 
condition  of  the  schools  of  this  city  has  grown  out  of  the  work 
that  Doctor  Leavens  did  in  the  School  Board  years  ago. 
Sometimes  he  was  criticized  for  what  he  did,  but  the  results 
have  borne  out  all  that  he  did,  and  we  are  grateful  to  him 
to-day  for  his  work  in  that  direction. 

But  the  great  work  of  Doctor  Leavens  in  this  community 
must  ever  be  this  Church,  which  has  never  had  a  pastor  but 
him.  This  is  his  life  work.  This  will  be  his  monument.  You 
may  pile  stone  upon  stone  until  they  pierce  the  clouds,  but 
this  Church  will  always  be  his  monument.  Every  member 
that  has  come  into  it  from  its  organization  up  to  the  time 
of  his  passing  away  (almost  a  thousand)  has  been  welcomed 
into  it  by  the  sound  of  his  voice  and  received  by  the  touch 
of  his  hand.  Some  day  you  will  put  his  name,  in  memoriam, 
upon  one  of  the  windows  of  the  Church,  possibly  over  on  this 
west  side — I  would  love  to  think  of  it  there,  where  the  gor- 
geous sunsets  of  the  western  sky  would  paint  it  into  beauty 
and  glory,  and  you  could  never  forget  him. 

But   his  work  was  not  alone  for  this  Church.    The  Young 
Men's  Christian  Association  of  our  city  bears  his  marks.    To 
those  who  have  known    the    inside    of    the    Young    Men's 
Christian  Association  from  its  organization  until  the  present 
time,  four  men  will  stand  up  prominently.    They  are :  A.  Swan 
Brown,  William  L  Barry,  David  Carlisle  and  Doctor  Leavens. 
A.  Swan   Brown  was  the  locomotive  that  kept  puffing  and 
pushing  and  pulling  and  kept  the  wheels  in  motion.    William 
I.  Barry  made  it  possible  to  accept  the  ofifer  of  Edo  Kip  and 
secure  the  lot  upon  which  the  Young  Men's  Christian  Asso- 
ciation building  now  stands.    David  Carlisle,  with  his  business 
tact  and  ability,  gathered  together  the  scattered  interests  and 
wove   them   into   brick   and   mortar   and   piled   them   up   on 
Lexington  Avenue  where  they  now  stand.     But,  ever  present, 
restraining   over-enthusiasm,    strengthening     and     upholding 
where  there  was  weakness,  and  stimulating  and  encouraging 
when  there  was  depression,  in  the  work,  was  the  voice,  the 
wisdom   and   the   influence  of  the   man   we   mourn   to-night, 


47 

Doctor  Leavens.  His  work  in  the  Young  Men's  Christian 
Association  has  been  of  inestimable  value. 

In  the  charitable  work  of  this  city  Doctor  Leavens  has 
always  taken  a  prominent  part.  The  Passaic  Home  and 
Orphan  Asylum  has  seen  his  work  and  felt  the  influence  of 
his  power  from  its  organization  up  to  the  present  time,  and 
since  the  organization  of  the  Advisory  Board  Doctor  Leavens 
has  been  Chairman  of  that  Board,  and  always  interested, 
always  wise  and  always  helpful.  The  Union  Benevolent 
Society  v/as  organized  before  he  came  to  Passaic,  but  he  has 
taken  an  active  part  in  it  since  he  came,  and  his  work  and  his 
influence  have  been  felt  there.  The  Charity  Organization 
grew  out  of  the  desire  to  make  the  Union  Benevolent  Society 
more  useful.  The  Charity  Organization  was  Doctor  Leavens' 
effort  to  solve  what  has  always  seemed  to  me  to  be  an 
insolvable  problem — how  to  help  the  poor  and  not  to  injure 
them.  It  has  been  often  said,  you  can  pauperize  any  man 
with  a  loaf  of  bread.  The  man  who  has  once  eaten  the  bread 
of  idleness  and  charity  will  never  again,  willingly,  eat  the 
bread  of  industry  and  effort.  They  have  in  what  is  known  as 
Beggardom,  at  the  lower  end  of  the  Bowery  in  New  York, 
v/here  the  city  beggars  congregate,  an  adage  among  them- 
selves, which  says,  "Once  a  beggar,  always  a  beggar."  I 
saw  only  a  few  days  ago  in  the  Saturday  Evening  Post,  told 
as  a  true  incident,  of  a  man,  who  had  a  good  business,  but  left 
his  store  one  night  and  locked  it  without  having  a  nickel  in 
his  pocket  to  pay  his  car  fare  home.  Not  wishing  to  unlock 
his  store  again,  he  asked  some  one  on  the  street  to  give  him 
five  cents.  It  came  so  easily  that  he  asked  afterwards  for 
other  five  cents,  and  finally  gave  up  his  business  and  became 
a  regular  beggar.  It  is  a  difficult  problem  to  solve,  but  Doctor 
Leavens  has  done  his  part  towards  its  solution. 

Last,  but  not  least,  of  the  work  that  Doctor  Leavens  has 
done — last  because  undertaken  later  in  his  life,  but  not  least 
because  heavy  upon  his  heart — was  his  work  for  the  General 
Hospital.  The  financial  affairs  of  that  institution  have  caused 
him  great  anxiety.  He  has  made  effort  after  effort  to  try 
and  induce  the  people  to  do  more  than  they  had  ever  done 
before  to  sustain  that  hospital.  I  may  be  a  heretic.  I  guess 
I  am.     But    it  seems  to  me  that    if  we  cannot  do  both,  if  we 


4.8 

should  build  less  expensive  churches  and  support  our  hos- 
pitals better,  our  efforts  would  be  more  pleasing  to  God  and 
more  helpful  to  the  people.  Something  has  been  said  in  this 
community,  particularly  in  the  public  press,  about  establishing 
an  endowment  to  be  known  as  the  Leavens  Memorial  Endow- 
ment Fund  of  the  Passaic  General  Hospital.  I  can  think  of 
nothing  that  the  people  of  this  community  can  do  which 
would  please  him  better,  were  he  where  he  could  see  the  work,  / 
than  just  such  an  endowment  as  would  leave  the  hospital  free 
from  the  necessity  of  continual  begging  for  its  support.  It 
is  very  strange  to  me  sometimes  why  a  hospital  is  so  poorly 
supported,  but  still,  if  you  stop  to  think  of  it,  there  are  good 
reasons  for  it.  The  people  do  not  understand  the  work  of  a 
hospital.  They  go  into  the  hospital  possibly  on  visiting  days, 
and  there  see  a  nice  row  of  clean  beds,  the  counterpanes 
placed  upon^them  at  a  perfect  angle  and  the  pillows  straight- 
ened out  to  a  nicety,  as  the  nurses  are  taught  to  make  them 
up,  and  they  see  pretty  girls,  becomingly  dressed,  with  white 
collars,  white  cuffs  and  a  white  apron,  and  they  look  upon  that 
as  the  work  of  a  hospital.  That  is  not  the  work  of  a 
hospital ;  that  is  a  hospital  on  dress  parade.  It 
has  about  as  much  to  do  with  hospital  work  as  our 
annual  firemen's  parade  has  to  do  with  putting  out 
fires  and  rescuing  people  and  saving  property.  Go  into 
the  hospital  in  the  morning,  when  the  iEilthy  sores  have  to  be 
dressed  and  when  the  soiled  bed  linen  has  to  be  changed; 
go  over  into  the  homes  of  the  poor  and  see  those  that  lie  upon 
beds  of  pain  and  sorrow  and  languishing  in  some  little  room 
where  they  cannot  get  air  and  where  the  attendants  cannot 
get  to  them  to  care  for  them,  and  then  see  them  transferred 
to  the  hospital  with  its  comforts  and  conveniences ;  or  go 
into  some  hovel  and  try  to  help  some  mother  who  is  striving 
in  the  pains  of  childbirth  on  a  bed  of  rags,  and  then  see  her 
transferred  to  the  comforts  and  the  blessings  and  the  con- 
veniences which  a  hospital  can  furnish,  and  you  will  see 
something  of  the  reason  why  Doctor  Leavens,  who  saw  all 
these  things,  was  in  favor  of,  and  tried  to  do  so  much  for, 
the  upbuilding  and  maintenance  of  the  hospital.  Another 
thing  that  is  so  important  is  the  surgical  part  of  the  work. 
There  is  no  possibility  of  doing  in  any  private  home,  no  matter 


49 

how  wealthy,  what  can  be  done  in  a  hospital  in  surgical 
work ;  it  has  not  the  conveniences  and  the  conveniences  can- 
not well  be  put  into  a  private  house.  A  building  must  be 
made  purposely  for  it,  and  rooms  set  apart,  and  expensive 
paraphernalia  installed,  before  the  great  work  can  be  done 
that  our  hospitals  are  doing.  I  tell  you  the  surgical  work  of 
the  hospital  at  the  present  time  is  an  important  part  of  its 
work.  So  many  deaths  from  one  single  disease,  appendi- 
citis, do  we  read  about  in  the  papers  nowadays ;  and  almost 
every  life  that  is  sacrificed  to  that  disease  might  be  saved  by 
utilizing  in  time  the  paraphernalia  and  the  arrangements  for 
that  purpose  in  a  well  equipped  hospital.  I  could  talk  longer 
about  the  hospital,  which  Doctor  Leavens  loved  so  much  and 
for  which  he  worked  so  hard. 

Dr.  Leavens'  life  was  to  me  like  a  beautifully  cut  diamond. 
Such  a  diamond  has  many  sides,  and  every  side  is  polished, 
and  every  side  reflects  light,  but  after  all  the  real  value  is 
in  the  diamond  itself.  Doctor  Leavens'  life  had  many  sides, 
and  every  side  was  a  polished  side,  and  every  side  reflected 
the  light  of  his  Master,  but  the  real  value  of  the  life  was  in 
the  manhood  of  the  man  and  in  the  man  himself. 

You  cannot  estimate  to-day  the  value,  the  priceless  value, 
of  such  a  life  in  a  community  like  this.  We  think  Passaic  is 
a  clean  city  with  a  clean  government  and  clean  people,  and 
it  is;  and  how  much  Doctor  Leavens'  life  in  our  midst  has  had 
to  do  with  its  cleanness  no  one  on  this  side  of  the  Judg- 
ment will  be  able  to  tell,  but  in  this  day  of  commercialism 
and  gold,  the  example  of  such  a  man  and  the  personality  of 
such  a  man,  and  the  influence  of  such  a  man  upon  the  youth 
that  are  growing  up  in  our  community,  are  priceless  treasures 
which  can  never  be  told,  teaching  them,  as  it  does,  that  there 
is  something  better  than  wealth,  something  better  even  than 
political  power,  and  that  something  is  Christian  character. 

Following  Dr.  Church,  the  Rev.  Dr.  Charles  D.  Shaw,  for 
30  years  pastor  of  the  Second  Presbyterian  Church  of  Paterson, 
spoke  of  Dr.  Leavens  as  a  Presbyter.      Dr.  Shaw  said : 


50 
Dr.  Sbaw's  BDt)rcsB. 


"  The  earliest  ecclesiastical  relation  held  by  the  Rev.  Dr. 
Leavens  to  the  Presbyterian  Church  in  this  vicinity  was  as  a 
member  of  the  Presbytery  of  Newark,  from  the  year  1867  to 
the  year  1870.  The  division  between  Old  School  and  New 
School  was  then  in  existence.  The  Old  School  Presbytery  of 
Passaic  and  the  New  School  Presbytery  of  Newark  divided  this 
neighborhood  between  them.  In  Paterson  there  was  an  Old 
School  Church,  the  First,  and  a  New  School  congregation,  the 
Second.  Otherwise,  in  this  region  there  were  but  few  Presby- 
terian organizations. 

"  When  the  good  people  of  Passaic  felt  that  the  time  had 
come  to  establish  a  Presbyterian  Church  in  their  growing  com- 
munity, their  sympathies  were  with  the  younger  body,  and  they 
asked  organization  at  the  hands  of  the  Newark  Presbytery.  Dr. 
Leavens,  then  fresh  from  his  theological  studies  was  ordained 
and  installed  as  pastor,  and  became  a  member  of  the  Presbytery 
of  Newark. 

"  The  writer  has  no  personal  knowledge  of  the  doings  of  the 
next  three  years,  but  from  his  acquaintance  with  conditions  then 
existing  he  judges  that  there  was  no  particular  opportunity  for 
a  young  man  and  a  stranger  to  make  his  mark  upon  that  large 
Presbytery.  The  powerful  churches  of  the  city  of  Newark, 
manned  by  pastors  of  large  ability  and  wide  experience,  naturally 
controlled  all  legislation  and  all  action,  and  the  voice  of  a  new- 
comer was  seldom  heard,  and  little  regarded. 

"The  spirit  of  the  times,  however,  was  the  spirit  of  reunion, 
and  in  the  year  1870  the  two  branches  of  the  church  were  joined 
together.  This  made  needful  a  readjustment  of  presbyterial 
and  synodical  lines.  The  three  counties  of  Hudson,  Passaic  and 
Bergen  were  classed  together  as  the  Presbytery  of  Jersey  City, 
and  all  Presbyterian  clergymen  residing  within  those  limits  were 
required  to  take  their  membership  in  the  new  Presbytery  and  to 
render  to  it  their  allegiance  and  their  service. 

"  Into  this  Presbytery  I  came  in  the  autumn  of  1874 ;  there- 
fore, I  am  able  to  speak  from  my  own  personal  knowledge  of 
Dr.  Leavens  as  a  Presbyter  for  the  past  thirty  years. 

"While  he  was  always  faithful  in  attendance  upon  Presby- 


51 

tery,  and  always  deeply  interested  in  its  affairs,  there  was  a  long 
time  in  which  he  took  no  prominent  part  and  laid  no  claim  to 
especial  leadership.  This  was  because,  with  a  modest  deference 
for  age  and  experience,  he  courteously  gave  way  to  older  men, 
at  whose  feet  he  was  content  to  sit  and  whose  advice  he  was 
willing  to  follow. 

"Yet  then,  as  always,  he  was  attentive,  alert,  clear-sighted, 
watchful,  having  deep  and  positive  convictions ;  recognized  and 
honored  as  a  wise  and  faithful  supporter  of  every  worthy  cause. 

"As  time  went  on,  and  the  older  Presbyters  passed  away  from 
duty  to  glory,  Dr.  Leavens  was  more  fully  recognized  as  a  wise 
counsellor  and  a  judicious  administrator.  These  qualities  were 
brought  into  clearest  view  and  widest  usefulness  when  the  sys- 
tem of  Synodical  Home  Missions  was  established  and  the  Synod 
of  New  Jersey  undertook  the  support  and  guidance  of  all  the 
missionary  churches  within  her  borders.  From  the  very  be- 
ginning Dr.  Leavens  was  a  member  of  the  committee  having 
charge  of  Synodical  Home  Missions  within  the  borders  of  this 
Presbytery,  and  in  that  capacity  he  rendered  most  excellent  ser- 
vice to  the  cause.  During  that  time  he  was  active,  and  in  a 
very  high  degree  instrumental,  in  establishing  the  church  at  Gar- 
field and  the  mission  at  Dundee. 

"  The  Garfield  church  had  extremely  small  beginnings.  It 
was  organized  with  a  membership  of  fourteen  persons.  So 
dubious  was  the  outlook  that  the  committee  was  by  no  means 
positive  as  to  the  wisdom  of  going  forward  with  the  organiza- 
tion. But,  largely  owing  to  the  courage  and  hope  of  Dr. 
Leavens,  the  step  was  taken  and  the  little  church  was  launched 
upon  its  feeble  life.  Many  of  you  here  present  know  how  fine 
a  success  has  been  achieved  in  that  field  under  the  faithful  shep- 
herding of  its  present  pastor.  But  the  man  who,  in  the  face  of 
opposition,  weakness  and  discouragement,  opens  a  door  of  op- 
portunity and  usefulness  should  not  be  forgotten  in  the  reckon- 
ings of  triumph.  If,  on  that  night  of  indecision  and  trembling, 
Dr.  Leavens  had  said :  'Brethren,  our  wisdom  lies  in  retreat- 
ing,' there  would  have  been  no  Presbyterian  church  in  Garfield 
to-day.  But  his  voice  was  for  advance,  and  the  forward  move- 
ment ended  in  victory. 

"  The  Dundee  Mission  grew  out  of  the  discernment,  by  the 
Passaic  church  and  its  pastor,  of  a  great  and  urgent  opportunity. 


52 

Religious  services  were  established  in  a  rapidly  growing  and  in- 
dustrial community ;  a  large  Sunday-school  followed,  a  con- 
gregation was  quickly  gathered,  a  building  was  erected  and  a 
pastor  installed.  Everything  flourished  for  a  while,  when  an 
unforeseen  change  set  in.  The  great  influx  of  immigrants  from 
Eastern  Europe,  speaking  foreign  languages  and  mostly  hold- 
ing a  different  faith,  fairly  swamped  the  Dundee  church.  It 
was  found  necessary  to  sell  the  building,  find  another  site  and 
erect  a  new  edifice.  This  rendered  inevitable  a  change  of  name, 
and  Grace  Church  of  Passaic  stands  on  our  roll  instead  of  Dun- 
dee. In  the  good  accomplished  in  that  enterprise,  from  its  incep- 
tion as  a  mission  until  the  present  time.  Dr.  Leavens  had  a  great 
share ;  how  great  will  never  be  known  until  the  books  of  eternal 
record  are  opened  before  the  great  white  throne, 

"  After  a  few  years  of  faithful  and  fruitful  service  upon  the 
Home  Mission  Committee  Dr.  Leavens  became  its  chairman. 
His  intense  nature  then  concentrated  itself  upon  the  work  of 
aiding  and  advising  old  churches  and  of  discovering  and  occupy- 
ing new  fields  for  Gospel  cultivation. 

"  Of  course,  it  is  to  be  remembered  that  as  every  command- 
ing general  has  efficient  and  invaluable  help  from  other  officers, 
so  Dr.  Leavens  was  greatly  aided  by  the  strong  committee  of 
which  he  was  chairman.  A  leader  without  followers  has  little 
power.  Dr.  Leavens  had  brave  and  faithful  followers,  and  he 
led  them  into  success.  His  enthusiasm,  his  devotion,  his  holy 
zeal,  his  consecrated  enterprise  and  his  clear  business  sense  were 
of  the  greatest  value  in  the  delicate  decisions  wherein  duty  to 
the  Presbytery  and  to  the  individual  congregation  had  to  be 
weighed  and  measured  and  adjusted,  so  as  to  do  right  to  all 
and  wrong  to  none. 

"  Dr.  Leavens  never  neglected  his  own  congregation  while 
performing  his  varied  duties  and  carrying  his  various  burdens 
as  a  Presbyter.  Probably  many  persons  only  knew  him  as  the 
diligent  and  honored  pastor  of  the  First  Presbyterian  Church  in 
Passaic.  But  every  aid-receiving  church  within  our  bounds 
knew  and  trusted  and  revered  him  as  a  father  and  a  friend  in 
the  Lord,  to  whom  they  told  their  troubles  and  were  comforted, 
and  whose  strong  hand  lifted  them  over  the  hard  places  and 
led  them  out  of  dark  places  into  the  light. 

"  The  Synod  of  New  Jersey  understood  his  worth  and  valued 


S3 

his  ability  in  these  directions.  At  its  last  meeting,  in  October, 
the  interests  of  Synodical  Home  Missions  were  readjusted,  and 
Dr.  Leavens  was  virtually  placed  at  the  head  of  the  work  in  the 
entire  State  of  New  Jersey.  When  he  had  just  reached  this  top 
and  crown  of  opportunity  for  extended  usefulness  God  said: 
'It  is  enough,  thou  good  and  faithful  servant.  Come  up  higher.' 
He  is  gone,  and  we  stand  amazed,  looking  up  to  heaven. 

"Not  only  in  Home  Missions,  but  in  Foreign  Missions  also, 
Dr.  Leavens  was  one  of  the  best  informed  persons  in  our  whole 
church.      His  interest  in  this  great  cause  was  unflagging. 

"The  life  of  Dr.  Leavens  as  a  Presbyter  may  be  thus  char- 
acterized: He  was  very  faithful  and  diligent  in  business,  neg- 
lecting nothing,  forgetting  nothing,  ever  watchful  for  new  op- 
portunities to  glorify  his  Master  and  to  do  good  to  souls ;  wise 
in  counsel,  judicious  in  action ;  looking  upward,  moving  on- 
ward ;  a  man  of  God,  thoroughly  furnished  for  every  good 
work." 

Here  the  congregation  sang  the  hymn  "Ten  Thousand  Times 
Ten  Thousand,"  and  then  the  Rev.  Joseph  Addison  Jones,  for- 
merly of  this  city,  but  now  of  Perry,  N.  Y.,  whom  Dr.  Leavens 
called  his  "son  in  the  ministry,"  spoke  of  Dr.  Leavens  as  a  friend 
and  pastor.      Mr,  Jones  said: 


IRep.  jflDr.  Jones'  BDbress. 

"The  work  of  the  minister  embraces  a  two- fold  sphere;  the 
pulpit  and  the  parish.  In  the  pulpit  he  is  the  instructor  of  his 
people;  in  the  parish  he  becomes  their  pastor  and  friend,  shep- 
herd and  father.  How  efficiently  Dr.  Leavens  filled  this  pulpit 
you  know  well.  The  note  of  culture,  the  legitimacy  of  Scriptural 
interpretation,  the  freshness  of  thought,  the  freedom  from  arti- 
ficial phrases,  the  varied  forms  of  expression,  the  compelling 
power  of  noble  words  and  nobler  manhood,  the  glow  and  flash 
of  the  love  of  Christ  in  face  and  eye ;  these  all  were  characteris- 
tic of  him  as  he  gave  utterance  to  the  truths  of  the  Gospel  arous- 
ing men  and  women  to  higher  thinking  and  holier  living.  No 
man  could  sit  under  his  preaching  without  receiving  intellectual 
stimulus,  moral  quickening  and  spiritual  uplift.      This    church 


54 

is  a  monument,  not  to  a  sensational,  but  to  a  scholarly  and  spirit- 
ual ministry. 

"  But  the  man  was  back  of  the  preacher.  He  was  such  a 
preacher  because  he  was  such  a  man.  Once  he  told  me  of  the 
ideal  he  set  before  himself  at  the  beginning  of  his  ministry.  It 
was  to  do  everything  that  would  make  him  the  best  man  and 
minister ;  and  to  lay  aside  everything  that  would  hinder  that  end. 
Being  a  minister  he  was  not  less  a  man.  A  student  of  literature 
he  was  also  a  student  of  life.  A  master  of  books  he  was  also 
a  master  of  hearts.  He  was  not  an  ascetic,  separating  himself 
from  men,  breathing  the  atmosphere  of  a  cloistered  retreat.  He 
mingled  with  men  and  women  in  their  crowded  life,  bringing 
to  them  the  refreshing  cheer  and  solid  comfort  of  a  real  religion. 
I  have  come  into  contact  with  many  ministers  in  city  and  coun- 
try and  I  have  yet  to  find  another  who  knew  so  thoroughly, 
and  ministered  so  faithfully  to  his  people  and  parish,  as  Dr. 
Leavens.  Some  hold  that  the  demands  of  pulpit  preparation 
exempt  them  from  pastoral  work.  Others  delegate  to  assist- 
ants the  visiting  of  the  poor  and  needy,  the  ministrations  to  the 
sick  and  sorrowing.  He  never  did.  Though  often  urged  to 
allow  others  to  relieve  him  of  some  of  his  pastoral  cares,  he 
always  refused  to  entertain  the  proposition.  A  call  for  ser- 
vice from  the  humblest  member  of  the  congregation,  or  dweller 
in  the  city,  was  to  him  a  call  to  duty,  and  his  great  heart  would 
not  permit  him  to  delegate  his  duty  to  another. 

"  To-night  I  speak  as  one  of  you,  for  he  was  my  pastor  and 
friend  as  he  Avas  yours.  Need  I  recall  how  lavishly  he  spent 
himself  for  our  sakes?  He  entered  into  every  phase  of  our  life. 
He  rejoiced  with  us  in  all  our  achievements.  He  mourned 
with  us  in  all  our  sorrows.  When  we  were  discouraged  and 
depressed  he  knew  just  the  right  word  to  say  to  us.  If  he  did 
not  speak  we  saw  his  sympathy  in  his  face  and  that  helped  us. 
His  fatherly  love  went  out  to  every  child  that  came  into  our 
hearts  and  homes.  And  if,  suddenly,  the  crib  became  empty 
he  stood  by  our  side  and  we  leaned  upon  him,  and  we  always 
found  him  most  to  us  when  we  needed  him  most.  Paraphras- 
ing the  words  of  another  I  may  fittingly  say  that  every  baptism 
baptised  us  into  closer  fellowship,  every  marriage  married  us 
into  closer  union,  every  funeral  that  bore  away  our  beloved 
dead  made  stronger  the  bond  of  sympathy  between  us.     Many 


55 

of  you  have  never  known  another  pastor,  you  will  never  know 
one  of  kindlier  spirit. 

"  In  his  sermons  he  occasionally  gave  glimpses  of  his  pas- 
toral work.  Some  years  ago  in  a  sermon  on  '  The  Bread  of 
Life'  he  told  of  calling  upon  a  poor  woman  whose  mind  had  been 
affected  by  the  loss  of  her  baby.  He  described  the  poverty  of 
the  home.  Then  he  showed  how  much  more  Christlike  it  was 
to  relieve  the  suffering  by  providing  bread  for  the  nourish- 
ment of  the  body,  before  offering  the  '  Bread  of  Life '  for  the 
strengthening  of  the  soul.  He  was  intensely  practical  and  phil- 
anthropic. He  was  never  greater  than  when  ministering  with- 
out a  thought  of  condescension  to  some  poor  member  of  the 
community. 

"  It  was  my  privilege  to  accompany  him  at  times  when  he 
made  a  first  call  upon  strangers.  He  would  take  in  the  situ- 
ation at  a  glance.  His  opening  words  would  put  the  people 
at  ease.  He  would  lead  the  conversation  in  such  a  way  as  to 
put  himself  in  possession  of  the  facts  of  the  family  history,  pres- 
ent circumstances  and  future  prospects.  When  he  left  the 
home  he  would  be  prepared  to  serve  that  family,  tactfully  and 
helpfully,  in  all  ways  proper  to  a  Christian  minister. 

"  Not  only  are  your  homes  and  offices  sacred  because  of  his 
calls  and  words  there,  but  that  study  yonder  is  a  sacred  spot  to 
many  a  soul.  There  wavering  men  have  found  impulse  to  stead- 
fast life.  There  wearied  and  baffled  souls  have  found  hope. 
There  men  in  the  stress  of  business  and  under  the  burden  of 
financial  responsibility  have  found  strength  to  be  true  and  patient 
and  brave.  There  anxious  mothers  have  gone  to  ask  his  in- 
terest in  their  sons.  There  young  men  passing  through  the 
temptations  and  struggles  of  college  life  have  unbosomed  their 
secrets  and  found  a  warm  heart  and  a  helping  hand.  There 
some  disturbed  by  doubts  have  found  faith  through  contact  with 
a  great  life  into  which  the  spirit  of  God  had  truly  entered. 

"But  the  work  of  this  church  was  only  a  part  of  his  pastoral 
care.  People  of  strange  race  and  alien  tongue  sought  him  in 
their  sorrow  and  found  him  ever  ready  to  share  their  burdens. 
Nothing  human  was  alien  to  him.  He  has  read  the  funeral  ser- 
vice in  squalid  rooms  filled  with  people  who  understood  not  one 
word  he  said,  but  they  could  not  fail  to  understand  the  sin- 
cere sympathy  revealed  in  his  fine,  spiritual  face.      His  door  was 


56 

open  to  all  who  needed  his  help.  He  belonged  to  the  people. 
The  advantages  of  culture  and  social  station  which  have  made 
smaller  men  aristocrats  only  served  to  broaden  his  sympathies. 
He  was  a  master-Christian,  reincarnating  in  high  degree  the 
sacrificial  spirit  of  the  Christ.  He  worked  for  others  without 
a  thought  of  self.  His  ministry  was  a  ministry  of  kindness 
and  encouragement  and  hopefulness.  We  shall  never  know  the 
number  and  range  of  his  labors  of  love  until  we  reach  the  land 
of  open  vision.  I  feel  that  I  have  spoken  more  of  the  work  than 
of  the  man. 

"But  in  the  work  the  splendid  outlines  of  the  man  stand 
revealed.  Counted  by  years  his  life  did  not  cover  the  Psalm- 
ist's allotment,  but  reckoned  by  its  beneficent  activities  it  covers 
a  century  and  more.      For 

"  'We  live  in  deeds,  not  years;  in  thoughts,  not  breaths, 
In  feelings,  not  in  figures  on  a  dial. 
We  should  count  time  by  heart  throbs.    He  most  lives 
Who  thinks  most,  feels  the  noblest,  acts  the  best.' 

"What  a  friend  he  was!  There  are  few  nobler  words  in 
human  language  than  the  words  friend  and  friendship.  There 
are  few  spheres  so  difficult  to  fill  as  the  sphere  of  friendship. 
A  biographer  of  Lincoln  has  said  that  one  of  the  great  presi- 
dent's most  admirable  qualities  of  leadership  was  his  immeas- 
urable capacity  for  friendship.  Any  man  who  united  with  him 
in  his  aim  to  'save  the  Union'  became  his  friend.  So  it  was 
with  Dr.  Leavens.  His  attractive  personality  drew  men  to 
him  and  they  yielded  to  the  spell  of  his  frank  and  true  and 
generous  nature.  They  realized  that  his  purpose  was  single — 
to  do  good  in  Christ's  name  and  for  Christ's  sake,  and  that  he 
was  not  seeking  their  praise  or  patronage.  So  they  loved  him 
as  a  brother  and  father  and  followed  his  leadership.  They 
learned  to  repose  great  confidence  in  him  in  matters  where  much 
wisdom  and  a  strong  grasp  of  facts  were  required. 

"  His  friendships  were  not  confined  to  men  of  mature  years. 
With  increasing  years  his  mind  and  sympathies  remained  youth- 
ful and  his  circle  of  friends  received  constant  recruits  from 
among  the  young.  Because  of  his  friendship  many  of  us 
younger  men  have  found  our  lives  doubled  in  all  the  faculties 
of  enjoyment  and  service.      What  undeveloped  creatures  some 


57 

of  us  would  have  been  without  that  genial  touch  which  enfolded 
us.  Will  you  permit  me  here  to  pay  grateful  tribute  to  him 
who  was  not  ashamed  to  call  me  his  "  son  in  the  ministry."  Al- 
most two  years  ago  his  hand  was  laid  upon  my  head  in  the  ordi- 
nation vows  of  the  Christian  ministry.  During  the  previous 
twelve  years  he  had  been  my  friend  and  father.  Quick  to  share 
my  aspirations ;  resourceful  in  suggestion  of  ways  and  means 
for  reaching  the  desired  end ;  showing  his  joy  at  every  advanc- 
ing step ;  never  unduly  lavish  in  praise ;  always  cautious  and 
just  in  his  decisions ;  in  days  of  struggle  giving  zest  with  words 
of  hope;  warning  to  keep  steadily  in  view  the  chief  end  of  all 
education  and  experience,  namely,  efficient  usefulness  in  the  ser- 
vice of  the  Master.  On  the  night  of  my  ordination  among 
many  other  words  he  said:  'Three  terms,  or  propositions,  have 
been  axiomatic  with  us  all  the  way.  One  is  the  truth,  the 
vitality  and  the  sufficiency  of  our  Holy  Scriptures.  Another  is 
the  reality  and  potentiality  of  sincere  prayer  to  God.  Still 
another  the  over-brooding  and  in-dwelling  of  the  ever-present 
Spirit.  In  these  is  the  hiding  of  power.  In  these  is  the  foun- 
tain of  life.  You  will  not  forsake  them ;  you  will  surely  keep 
to  them.  In  them  is  the  ground  of  your  own  salvation,  and  in 
them  the  living  bread  which  you  have  to  offer  others.  And  now, 
to  bid  you  go,  words  fail  us,  the  invention  of  words  fails  us, 
and  we  fall  back  on  words  once  spoken  to  apostles  in  a  thrilling 
situation,  spoken  from  the  lips  of  the  angel  of  the  Lord,  and 
in  these  borrowed  words  we  bid  you,  'Go,  stand,  and  speak 
to  the  people  all  the  words  of  this  life.  And  God  be  with  you 
to  bless  you.' 

"  My  personal  debt  of  gratitude  to  him  can  never  be  cal- 
culated or  expressed.  Whenever  I  mentioned  it  he  would  say 
in  his  generous  manner:  'That  was  paid  on  the  cross  long 
ago.'  Whatever  under  the  guidance  and  grace  of  God  I  may  do 
I  lay  without  reserve  at  his  feet.  To  me  he  was  a  friend  indeed 
and  a  father  beloved.  And  what  he  was  to  me,  he  was,  in  other 
ways,  to  many  another  young  man.  I  have  spoken  of  him  as 
I  knew  him.  I  can  never  say  such  things  of  another.  Oh, 
that  a  tithe  of  what  can  be  said  of  him  might  be  said  of  me 
when  I  shall  have  exchanged  service  here  for  service  yonder. 
He  has  gone,  but  our  mourning  is  turned  into  praising,  because 
the  grace  of  God  made  him  so  good,  and  because  he  wrought 


58 

so  nobly  for  our  welfare.  His  life  was  a  gift  direct  from  the 
heart  and  hand  of  God,  instinct  with  His  power.  Let  us  linger 
lovingly  over  his  life  story.  Let  us  seek  to  catch  inspiration 
from  it.  Let  us  learn  from  his  life  what  we  are  to  be  and  do 
for  good  on  earth. 

"  'Down  through  our  crowded  walks  and  closer  air, 
O  friend,  how  beautiful  thy  footsteps  were! 
'Twas  but  one  step  for  those  victorious  feet 
From  their  day's  path  unto  the  golden  street.' " 

Following  Mr.  Jones,  the  Rev.  Leonard  W.  S.  Stryker,  pas- 
tor of  St.  John's  Episcopal  Church,  the  last  speaker  of  the  even- 
ing, addressed  the  congregation  on  Dr.  Leavens  as  a  Christian 
man  and  scholar.     Mr.  Stryker  said: 


"  It  is  a  rare  privilege  to  be  present  on  such  an  occasion  as 
this  when  we  are  met  together  to  do  honor  to  the  memory  of 
our  chiefest  citizen. 

"  And  yet,  for  obvious  reasons,  it  is  impossible  at  this  time, 
or  at  any  number  of  times,  perhaps,  to  adequately  express  the 
meaning  of  his  great  life,  which  to  us  seemed  to  touch  at  so 
many  points  the  circumference  of  that  circle  that  marks  the 
outer  edge  of  a  full,  well-rounded,  complete  human  life.  This, 
and  this  only,  is  the  cause  of  the  regret  I  feel  as  I  stand  here 
to-night  to  do  my  part  as  a  young  friend  of  an  illustrious  Chris- 
tian man, 

"  Man's  life  consists  of  two  parts ;  the  external  and  the 
internal  —  that  which  lies  on  the  surface  to  be  seen  of  all  men, 
and  that  which  lies  hidden  in  the  inner  recesses  of  his  being, 
known  only  to  the  man  himself  and  to  his  God. 

"  Our  knowledge  of  men,  therefore,  must  be  imperfect  and 
partial.  Believing  that  'by  their  fruits  ye  shall  know  them,' 
we  infer  that  the  external  or  surface  life  is  indicative  of  the 
character  or  real  life  that  lies  hidden  beneath.  How  far  this 
estimate  of  character  may  be  depended  upon  as  a  true  one,  our 
own  experiences  teach  us.  But  when  we  come  to  consider  a 
specific  instance  —  a  life  par  excellence  of  nobility  and  good- 


59 

ness,  we  must  admit  that  this  judgment  is  but  a  feeble  and 
fragmentary  presentation  of  the  truth. 

"  A  great,  good  man  lives  so  that  his  right  hand  does  not 
know  what  his  left  hand  doeth;  in  a  measure,  that  is  to  say, 
he  himself  does  not  know,  and  certainly  does  not  remember  as 
a  small  man  may,  what  he  is  and  what  good  he  does.  This 
being  true  of  him  whose  memory  we  honor,  it  seems  like  an 
irreverence  to  attempt  to  discover  the  real  man. 

"  Some  one  in  a  brief,  suggestive  essay  on  'Our  Unpub- 
lished Self  says :  'The  life  of  what  we  call  a  good  man,  one 
who  in  the  main  has  been  dominated  and  directed  by  his  noblest 
part,  may  be  compared  as  to  its  inner  and  outer  features,  with 
the  crust  of  the  earth  as  related  to  its  interior.  The  speech, 
action  and  general  career  which  we  know  and  admire  are  the 
flowers,  fruit,  and  fair  scenery  of  a  surface  beneath  which  — 
beyond  our  ken — volcanic  fires  have  raged.'  But  the  time  must 
come  when  this  hidden  fire,  which  is  self,  must  show  itself,  not, 
as  our  figure  would  lead  us  to  suppose,  to  spread  ruin  and  desola- 
tion, but  to  make  us  see  its  glory,  feel  its  warmth,  and  be 
helped  by  its  power.  That  life,  recently  ended,  shone  forth 
with  extraordinary  brilliancy  and  beauty  and  power  in  the 
avenues  and  streets,  in  the  highways  and  byways,  in  the  homes 
of  the  rich  and  of  the  poor  of  this  city,  showing  us  all  what  it 
means  to  be  a  Christian  man. 

"  But  it  is  not  possible  to  set  down  at  once  all  the  charac- 
teristics of  a  Christian  man ;  they  are  too  numerous,  too  dif- 
ferent, too  elusive.  Of  the  many  marks  of  his  Christian  man- 
hood there  are  some  that  seem  to  stand  out  from  among  the 
rest,  and  of  these  I  mention  two — bigness  and  gentleness. 

"  It  was  said  of  the  late  Henry  Drummond  that  his  mission 
was  not  to  be  consistent,  but  true.  This  need  not  be  taken  as 
a  reflection  in  any  way  upon  a  man's  loyalty  to  his  standards  or 
belief.  It  points  rather  to  a  broad  culture  and  a  generous  esti- 
mate of  men  and  things.  It  points  back  to  the  Christ,  whose 
teaching  was  meant  to  break  down  Jewish  narrowness  and  false 
consistency.  How  utterly  foreign  to  the  Christian  manhood 
of  him  in  whose  honor  we  are  met  here  to-night,  was  anything 
that  stood  for  narrowness  and  smallness.  It  was  his  bigness 
that  everyone  felt.  This  charactertistic  drew  men  of  all  condi- 
tions  and   opinions   to  him.      To   know  him  —  nay  merely   to 


6o 

meet  him  —  was  to  love  him.  He  was  big  enough  to  see  and 
to  feel  and  to  meet  men  of  widely  different  opinions,  and  to 
send  them  away  conscious  of  the  fact  that  they  had  been  in 
touch  with  one  whose  breadth  in  most  cases  greatly  exceeded 
their  own.  That  much-abused  word  'catholic'  seems  to  have  a 
real  meaning  when  we  think  of  his  spirit. 

"  And  then  gentleness.  Poeta  nascitur,  non  Ht.  If  it  is 
true  that  the  poet  is  born,  not  made,  so  I  believe  it  to  be  true 
that  the  true  gentleman  is  born,  not  made.  It  is  not  something 
that  may  be  regarded  as  the  result  of  education  and  environ- 
ment. It  is  not  something  that  may  be  acquired.  Into  the 
bone  and  fibre  of  his  being  it  enters  as  the  life-blood  into  his 
body.  So  was  he  —  let  us  separate  the  word  —  a  gentle  man. 
Not  a  whit  weak  and  vacillating,  but  gentle  and  tender  because 
he  was  so  big  and  strong.  Both  in  his  private  and  public  life 
this  trait  was  conspicuous.  One  who  could  not  see,  perhaps,  as 
others,  his  bigness,  could  note  this.  True  gentleness  can  be 
seen  by  the  child,  who  cannot  grasp  the  meaning  of  the  expres- 
sion —  a  catholic-minded  man.  Gentleness  was  born  in  him, 
and  in  his  mature  manhood  it  blossomed  like  a  flower  of  rare 
fragrance  and  beauty. 

"  In  that  home  which  he  adorned  this,  as  I  happen  to  know, 
was  seen  in  many  ways.  In  his  life  as  a  husband  and  father, 
in  his  conception  of  life  in  the  home,  in  his  conduct  as  one  of 
the  family,  and  not  as  its  head,  this  side  of  his  Christian  man- 
hood was  known  in  its  fullness.  And  when  he  came  out  into  the 
world,  where  we  knew  him  best,  he  was  not  different.  Every- 
where he  went,  the  gentle  man  was  seen.  Quiet,  not  reserved, 
dignified,  not  distant,  gentle,  not  weak,  he  entered  into  that 
larger  family  life  of  the  city,  giving  to  it  freely  and  constantly 
of  the  wisdom  and  the  gentleness  with  which  God  had  so  richly 
endowed  him.  Because  of  all  this  simple  greatness  of  char- 
acter we  need  not  hesitate  to  say  that  we  remember  him  as  one 
who  deserves  in  a  real  sense  the  name  of  father. 

"  I  have  felt  all  along  that  there  are  many  others  who  are 
better  qualified  than  I  am  to  speak  of  him  as  a  Christian  man, 
and  I  am  more  than  ever  convinced  of  this  when  I  come  to 
speak  of  him  as  a  scholar.  In  the  nature  of  things,  many  know 
more  of  his  intellectual  equipment,  because  of  a  longer  and  more 
intimate  acquaintance  with  him. 


6i 

"  The  word  scholar  stands  for  two  things  —  the  learner  and 
the  learned.  The  man  to  be  known  as  a  scholar  must  have 
been,  and  must  always  be,  a  learner.  Solid  and  enduring  foun- 
dation stones  must  first  be  laid  upon  which  to  rear  the  build- 
ing. No  lasting  structure  can  be  raised  without  this  support. 
It  is  something,  then,  to  be  able  to  turn  back  to  the  early  years 
of  preparation  for  his  lifework,  and  to  mark  in  the  record  which 
his  own  hand  has  left  us  the  value  he  placed  upon  his  school, 
college  and  seminary  life,  and  to  learn  from  other  sources  the 
remarkable  shovv'ing  he  made  therein.  There  seems  to  have 
been  little  waste  of  time  then,  and  those  years  of  study  were  not 
all  of  them  passed  amid  ease  and  comfort.  That  work  bore  its 
fruit  in  later  years.  We  who  knew  him  in  his  mature  life 
were  made  to  feel,  not  only  the  presence  of  these  foundation 
stones,  but  to  see  the  breadth  and  strength  of  the  building  that 
rested  upon  them.  He  was  keen,  original,  a  student  always,  and 
able  to  discuss  —  by  no  means  a  usual  thing — doctrinal  and  eccle- 
siastical matters  intelligently  and  accurately  with  those  whose 
special  training,  theologically  at  least,  was  different  from  his 
own.  I  am  not  able  to  state  in  what  special  subjects  he  may 
have  been  a  finished  scholar,  but  I  know  that  the  accuracy  and 
varied  character  of  his  learning  were  such  as  to  impress  one 
with  the  depth  and  breadth  of  his  scholarship.  Many  can  bear 
witness  to  this.  One  could  not  feel  that  he  was  unfamiliar  with 
anything  that  was  worthy  of  note.  In  the  realm  of  pure  the- 
ology, in  the  sphere  of  modern  Biblical  research  and  criticism, 
in  all  departments  of  religious  thought,  he  was  not  found  want- 
ing. Nor  was  it  a  superficial  knowledge  he  betrayed  in  any  of 
these  things ;  it  was  a  knowledge  that  comes  to  a  man  of  large 
intellectual  calibre,  who  has  spent  his  life  as  a  student,  storing 
away  in  an  unusual  mind  the  result  of  his  careful,  accurate 
work. 

"Yes,  his  was  an  unusual  mind.  And  without  this  gift, 
all  the  years  of  studious  habits  could  not  have  produced  the 
scholar  he  was.  It  was  his  mental  equipment  that  made  him 
a  man  of  such  rare  judgment. 

"His  broad  scholarship  enabled  him  to  weigh  small  things 
and  large  in  a  way  that  a  man  of  less  learning  could  not 
have  done.  And  so  his  judgment  was  rarely  at  fault:  and, 
if    I   needed   any  counsel   upon   any   subject   I   knew   where    I 


62 

could  find,  not  only  an  attentive  ear,  but  a  man  who  could 
see  further,  probe  deeper  and  reach  a  logical  conclusion  more 
quickly  than  any  other  man  I  have  ever  known. 

"Any  estimate  of  the  man  as  I  knew  him  must  include 
bigness  of  heart  and  breadth  of  scholarship,  coupled  with 
gentleness  and  depth.  But  these  qualities  show  us,  I  believe, 
that  he  had  felt  a  finer  touch  than  the  best  the  world  or  man  can 
give.  They  tell  us  above  all  things  that  he  knew  Christ.  And 
what  is  the  knowledge  of  Christ?  It  is  not  historical,  merely,  or 
doctrinal,  or  intellectual,  but  personal.  The  difference  between 
the  spiritual  and  personal  knowledge  and  all  other  kinds  of 
knowledge  of  a  person  is  as  wide  as  that  between  acquaintance- 
ship and  friendship.  Speaking  of  this  difference,  a  recent  writer 
says  that  'it  may  be  said  roughly  to  consist  in  this,  that  whilst 
the  intellectual  knowledge  of  the  facts  about  our  friend  tells 
us  what  he  has  been  and  is  to  others,  the  spiritual  knowledge 
tells  us  what  he  is  to  us.  The  one  is  hearsay,  the  other  is 
personal  experience.'  He  had  long  since  discovered  this  dif- 
ference, and  to-day  we  speak  of  him  as  a  Christman  —  a  stronger 
term,  perhaps,  at  this  moment,  than  Christian. 

"  We  all  acknowledge  what  a  blessing  this  great  life  has 
been  to  us.  Let  us  also  remember  how  near  at  one  time  in 
his  life  that  blessing  came  to  be  given  to  others.  The  truth  is, 
we  never  might  have  known  him.  How  much  more  then  ought 
we  to  appreciate  it  now.  He  longed  to  spend  his  life  in  the 
missionary  field,  and  he  shaped  his  life  accordingly.  But 
through  no  fault  of  his  own  this  had  to  be  given  up.  He  was 
also  offered  a  work  that  appealed  to  him  strongly  in  another 
way  —  a  place  in  the  faculty  of  his  own  university.  Again,  it 
was  not  his  fault  that  this  also  came  to  naught.  It  seemed 
that  God  had  other  work  for  him,  and  in  his  own  characteristic 
way  he  records  his  experience  at  this  time  in  his  life,  and  his 
purpose  to  do  the  work  to  which  God  should  call  him.  So 
he  came  to  this  city. 

"  Human  life  is  measured  by  its  quality,  not  by  its  quantity. 
It  is  what  a  man  is,  not  his  age,  that  counts.  Much  the  same 
thing  can  be  said  of  good  men,  of  young  and  mature  years. 
You  have  asked  me  to  speak  of  Dr.  Leavens.  I  cannot  say 
more.     From  my  heart  I  know  that  he  whom  we  loved  was  big 


63 

and  gentle,  broad  and  charitable,  self-sacrificing  and  devoted, 
pure  and  blameless." 

The  hymn,  "  For  All  Thy  Saints,  Who  From  Their  Labors 
Rest,"  was  then  sung,  after  which  prayer  was  offered  by  the 
Rev.  Dr.  A.  H,  Ball,  pastor  of  the  Congregational  Church. 
The  choir  then  rendered  a  second  anthem,  Foster's  "  The  Souls 
of  the  Righteous,"  after  which  the  congregation  was  dismissed 
with  benediction  by  the  Rev.  Mr.  Young. 


Cbe  Xlmitatlon  a^^  lEitent  of  tbe  preacber's 
Commi00ion. 

Jer.  I,  6. 
(First  Sermon  after  Ordination.) 


Passaic,  N.  J.,  Jan.  19,  1868. 

Jer.  i:6,  7.  "Then  said  I,  Ah,  Lord  God!  behold,  I  can  not  speak;  for 
I  am  a  child." 

"But  the  Lord  said  unto  me.  Say  not,  I  am  a  child:  for  thou  shalt 
go  to  all  that  I  shall  send  thee,  and  whatsoever  I  shall  command  thee 
thou  Shalt  speak." 

These  are  the  words  of  Jeremiah  and  Jehovah.  They  con- 
tain his  response  to  the  call  of  the  Lord  to  him  to  be  a  prophet. 
The  terms  of  the  call  go  just  before.  There  are  some  noteworthy 
statements  in  that  call.  First,  there  is  a  remarkably  clear  state- 
ment of  the  sovereign  working  of  God  in  man's  creation.  Then 
there  is  a  remarkably  clear  expression  of  the  fore-knowledge 
of  God.  "Before  I  formed  thee  *  *  *  j  knew  thee."  And 
finally  there  is  a  remarkably  clear  statement  of  the  fore-knowl- 
edge of  God  in  respect  to  the  character  and  duties  of  this  man. 
"Before  thou  camest  forth  *  *  *  j  sanctified  thee  and  or- 
dained thee  a  prophet  unto  the  nations." 

These  august  statements  of  God  constituted  Jeremiah's  call 
to  the  office  of  a  prohpet.  It  has  been  conjectured  that  this  call 
came  to  him  while  very  young,  because  he  says,  "Ah !  Lord 
God !  behold  I  cannot  speak ;  for  I  am  a  child."  Probably,  how- 
ever, his  calling  himself  a  child  does  not  indicate  extreme  youth- 
fulness  but  expresses  his  consciousness  of  weakness.  The  office 
of  a  prophet  was  no  easy  one.  Jeremiah  was  acquainted  with  the 
sufferings  and  the  tragic  fate  of  the  prophets  since  the  days  of 
Samuel.  He  shrank  from  following  in  their  footsteps,  and  he 
besought  the  Lord  to  excuse  him.  But  the  Lord  replied:  "Say 
not  I  am  a  child:  for  thou  shalt  go  to  all  that  I  send  thee,  and 
whatsoever  I  command  thee  thou  shalt  speak." 


65 

I  take  the  example  of  Jeremiah  to  be  a  vivid  example  of  the 
call  and  commission  of  a  true  minister  of  God.  He  is  fore- 
known of  God  before  he  is  created  and  fore-ordained  to  his 
office  before  he  is  born.  When  his  duty  is  made  known  to  him 
every  true  candidate  for  the  ministry  I  suppose  shrinks  from  the 
work.  To  talk  to  men  perpetually  of  their  duty;  to  denounce 
sin  ;  to  warn  of  danger ;  to  exhort ;  to  entreat  incessantly, — is  not 
an  office  to  be  desired. 

Then  every  true  minister  is  driven  by  the  charge  of  Jehovah, 
— Thou  art  My  servant  and  "thou  shalt  go  to  all  that  I  shall 
send  thee,"  and  "whatsoever  I  shall  command  thee  thou  shalt 
speak."  For  him  who  has  consecrated  himself  unreservedly  to 
the  service  of  Jehovah  there  is  no  escape  from  this  solemn  obli- 
gation laid  upon  him. 

Now,  although  I  have  read  so  large  a  section,  I  propose  to 
be  restricted  to  the  last  clause, — "Whatsoever  I  command  thee 
thou  shalt  speak."  The  theme  which  I  derive  fromthe  language 
is  the  Limitation  and  Extent  of  the  Commission  of  the  Preacher. 

•ffts  Ximitation. 

He  is  to  speak  what  God  commands  him.  I  can  see  in  fancy 
the  ancient  prophet,  moving  from  place  to  place  and  waiting  from 
day  to  day  for  a  message  directly  from  God  to  deliver  to  the 
people  to  whom  he  is  sent.  Through  immediate  inspiration  he 
received  his  theme  and  the  substance  of  his  discourses.  O,  happy 
office  compared  with  that  of  the  preacher  to-day — to  receive 
Jehovah's  truth  and  Jehovah's  word  directly  from  Heaven  into 
his  soul  and  pour  them  forth  unchanged  and  unstudied  into  the 
ears  of  the  people  I 

But  far  different  and  far  less  simple  is  the  office  of  the 
modern  preacher. 

He  is  still  limited  to  God's  commands,  but  God's  command- 
ments no  longer  come  to  him  through  immediate  inspiration. 
They  are  locked  up  in  the  sacred  volume.  The  modern  preacher 
assumes  and  believes  that  the  Holy  Bible  is  a  revelation  from 
God.  It  is  a  finished  revelation.  It  contains  God's  will  and 
commandments.  Whatsoever  is  in  the  Holy  Scriptures  that 
shall  he  speak.  He  is  limited  to  this  volume  of  inspiration,  of 
written  revelation. 


66 

Let  us  consider  then  what  subjects  of  discourse  are  shut  out 
of  the  preacher's  field.  The  Vv^orld  is  full  of  themes  for  public 
discussion. 

There  is  the  broad  expanse  of  histor}''  of  which  men  may 
write  or  speak.  Mankind  has  been  on  earth  for  many  thousand 
years.  Countless  nations  have  risen  and  fallen.  Grand  wars 
have  been  carried  on.  Notable  characters  have  come  forward. 
Great  ideas  have  been  advanced  and  defended.  The  chronicles 
of  humanity  for  thirty  centuries  are  crowded  with  achievements 
in  arts  and  arms,  triumphs  of  war  and  peace,  themes  for  the 
painter  and  poet,  for  the  historian  and  the  orator.  He  who  will 
enter  the  domain  of  secular  history  may  find  enough  to  write 
of  and  to  talk  of.  But  this  is  not  the  region  where  God's  specific 
commandments  are  found.  It  is  not,  therefore,  the  place  for  the 
preacher.  His  commission  shuts  him  out  from  that  boundless 
expanse.  He  may  not  go  into  secular  history  for  his  themes  or 
the  material  of  his  discourses. 

Science  in  this  age  has  opened  a  vast  field  of  knowledge. 
Astronomy  has  pierced  the  heavens.  Geology  has  penetrated 
the  earth.  Anatomy  has  laid  bare  every  tissue  of  the  body. 
Chemistry  will  analyze  every  grain  of  matter.  The  subtle  agen- 
cies of  electricity  and  magnetism  have  been  caught  and  con- 
quered. The  powers  of  air  and  water,  of  steam  and  lightning, 
and  almost  all  natural  forces  have  been  discovered  by  science 
and  made  tributary  to  man.  The  microscope  and  the  telescope 
and  an  hundred  curious  instruments  are  prying  into  the  secrets 
of  nature.  In  short,  science  has  brought  out  subjects  for  most 
enthusiastic  study,  themes  of  absorbing  interest  for  writers  and 
fit  to  awaken  eloquent  orators.  In  witness  of  this  remember  the 
brilliancy  of  the  lectures  of  the  lamented  astronomer  Mitchell. 
But,  though  God  is  in  all  the  regions  of  science,  the  specific 
commandments  of  God  are  not  there  to  be  found.  Therefore, 
this  is  not  the  domain  of  the  preacher.  His  commission  excludes 
him.  He  must  not  go  to  science  for  themes  of  discussion  or  for 
doctrines  to  deliver  to  men. 

Philosophy  has  her  empires,  vaster,  she  claims,  and  richer  far, 
she  claims,  than  those  of  science  or  of  history.  Men,  indeed,  who 
are  engaged  in  commerce,  mechanical  trades  or  agriculture  have 
little  to  do  directly  with  pure  philosophy.  What  to  them  are  the 
theories  of  Plato  or  Aristotle,  or  the  profound  speculations  of 


67 

Leibnitz,  Descartes  or  Kant,  men  of  whom  they  never  heard? 
What  are  the  opinions  of  Lord  Bacon  or  John  Locke?  What 
care  they  for  the  methods  of  German  schools,  French  schools, 
Scotch  or  English  schools  of  philosophy?  What  even  to  the 
mass  of  Christian  men  and  women  are  the  more  philosophical 
theologians?  What  are  Augustin,  or  the  school-men,  or  Calvin? 
And  yet  these  deep  thinkers  of  the  race,  hidden  in  their  cloisters 
and  buried  in  their  books,  do  more  to  shape  the  minds  of  all  of 
us  than  we  are  aware;  for  though  dead,  yet  through  their  v/rit- 
ings  they  mould  the  minds  of  the  medium  men  who  mould  the 
minds  of  common  men.  Dry  and  barren  as  may  seem  to  you  the 
writings  of  these  abstruse  philosophers,  when  by  chance  you  look 
into  their  dusty  books,  yet  to  the  scholarly  man  they  present  a 
fat  and  verdant  pasture  to  which  he  yearns  with  all  his  heart. 
"O  give  me  leave,"  he  says,  "to  shut  myself  up  with  these  im- 
mortal thinkers  of  the  ages  past." 

But  philosophy  contains  not  in  her  rich  empire  the  specific 
commandments  of  Jehovah.  Therefore,  the  preacher  is  excluded 
from  this  field  also.  However  congenial  to  his  own  mind  such 
studies  might  be,  he  must  not  seek  in  dry  philosophy  for  the 
themes  or  the  material  of  those  discourses  which  he  presents  to 
men  in  the  mass.  His  commission  shuts  him  out  from  this 
domain. 

Aesthetics,  poetry  and  other  forms  of  polite  literature;  paint- 
ing, sculpture  and  many  branches  of  fine  arts,  unfold  much  that 
is  beautiful  and  true  and  elevating  to  humanity.  A  cultured 
mind  delights  to  roam  in  these  pleasant  fields  and  gather  to  itself 
not  merely  fair  flowers  but  also  nourishing  fruit.  But  in  no  field 
of  aesthetics  do  you  find  the  specific  commandments  of  God. 
Aesthetics,  therefore,  cannot  be  the  preacher's  source  of  themes 
or  doctrines. 

So  then  neither  in  History,  or  Philosophy,  or  Aesthetics  does 
the  preacher  find  the  ground  on  which  he  can  stand  and  speak 
authoritatively.  He  is  excluded  from  all  these  by  the  terms  of 
his  commission. 

I  do  not  say  that  the  preacher  should  know  nothing  of 
these  realms  of  human  learning.  Far  from  it.  As  an  intellec- 
tual and  scholarly  man  he  may  traverse  them  to  their  boundaries. 
He  cannot  lay  up  too  vast  treasures  of  human  lore.  Let  him  be 
educated  in  all  departments  to  the  fullest  extent.     Neither  do  I 


68 

say  that  he  is  never  to  use  any  part  of  this  accumulated  learning, 
if  he  be  so  fortunate  as  to  gain  it.  He  will  use  it  every  day. 
It  is  that  which  enlarges  his  mind ;  which  gives  him  power  to 
grasp  the  themes  of  religion ;  skill  to  reduce  them  to  statements, 
and  facility  in  presenting  them  to  the  minds  of  men.  Then,  too, 
he  may  draw  upon  all  the  stores  of  learning  that  he  can  lay  up 
for  illustrations  of  religious  subjects,  examples  of  the  value  of 
religion,  and  reasons  by  which  to  enforce  it  upon  those  to  whom 
he  speaks. 

The  limitation  lies  in  this,  that  the  preacher  must  find  his 
themes  and  his  substance  of  doctrine  in  some  field  or  mine  en- 
tirely separate  from  any  domain  of  learning  purely  human. 
That  is,  as  we  have  said,  in  the  volume  of  the  Holy  Scriptures. 
The  faithful  preacher  of  religion  is  shut  up  to  this  book.  He 
exalts  the  Bible  above  all  human  learning.  He  believes  it  to 
contain  more  important  truths.  He  is  assured  that  it  contains 
more  authoritative  dogmas.  He  implicitly  takes  it  as  the  Word 
of  God. 

God  is,  in  a  manner,  in  History,  in  Science,  in  Philosophy 
and  Art  so  far  as  they  are  true.  But  all  these  have  an  admixture 
of  human  error.  God  speaks  in  the  Bible,  and  it  contains  only 
pure  truth.  Whatsoever  the  Word  of  God  says,  that  the  preacher 
is  commissioned  to  speak.  His  commission  extends  not  a  whit 
farther. 

Having  spoken  now  of  the  limitations  of  the  preacher's  com- 
mission we  go  on  to  speak  of  its  extent. 

It  extends  to  the  whole  of  the  Sacred  Scriptures.  Do  not 
imagine  that  we  suppose  him  to  be  fenced  in  to  a  stinted  field. 
We  shall  attempt  to  show  that  permission  to  study  and  to  pro- 
claim all  that  is  in  God's  written  word  gives  him  ample  area. 

We  said  in  speaking  of  the  limitations  of  his  commission 
that  he  is  shut  out  of  the  regions  of  secular  history.  But  the 
Bible  presents  a  long  line  of  history  more  venerable  than  any 
contained  in  the  books  of  men  from  which  he  is  not  excluded. 
He  has  what  is  contained  in  no  other  books — the  history  of  the 
Creation,  the  Flood  and  the  dispersion  of  tongues.  He  has  the 
story  of  the  call  of  Abraham;  the  rise  of  the  Hebrew  people; 
the  escape  from  Egypt;  the  wandering  in  the  wilderness;  the 
kingdoms  of  Israel  and  Judah ;  the  captivity  and  the  restoration. 
He  has  then  the  history  of  the  Son  of  God  upon  earth  and  the 


69 

career  of  the  apostles.  This  long,  though  narrow  field  of  His- 
tory— shaped  like  the  river  Nile — is  also,  like  that  valley,  ex- 
ceedingly fertile.  It  abounds  with  themes  and  materials  which 
the  preacher  may  use  freely.  It  is  History  which  he  is  bound  to 
use,  for  it  is  the  record  of  that  portion  of  the  action  of  our  race 
in  which  God  has  come  into  contact  with  men.  Adam,  Noah, 
Abraham,  Moses,  Samuel,  David,  Isaiah,  Jesus  of  Nazareth  and 
the  Apostles  were  organs  through  whom  Jehovah  made  known 
His  Will.  All  that  pertains  to  them  and  their  associates  must 
be  set  before  men  in  all  ages,  because  it  contains  the  elements 
of  religion.  Their  characters  must  be  portrayed  because  they 
were  moulded,  as  it  were,  by  the  hand  of  God,  or  were  developed 
under  special  divine  influences. 

Such  events  as  the  destruction  of  Sodom ;  the  deliverance 
from  Egypt;  the  conquest  of  Canaan;  the  desolation  of  Jerusa- 
lem and  the  bondage  in  Babylon,  must  be  set  forth  by  the 
preacher,  because  the  finger  of  God  may  be  seen  in  them  as  in 
no  other  events  past  or  current. 

Sacred  history  abounds  in  miracles.  It  is  almost  a  series  of 
miracles.  The  plagues  of  Egypt;  the  opening  of  the  Red  Sea; 
the  life  in  the  desert;  the  conquest  of  Jericho,  and  numberless 
other  events  are  miracles  of  God  which  must  be  kept  fresh  in 
the  memories  of  men  in  this  skeptical  and  materialistic  genera- 
tion. 

This  history  reveals  the  working  of  supernatural  agents. 
Angels  are  frequent  in  the  story.  Prophets,  or  men  endowed 
with  superhuman  powers,  are  prominent. 

But  of  more  importance  than  all  else  is  the  fact  that  the 
Bible  presents  the  history  of  Jesus  Christ,  the  Son  of  God 
among  men.  Here  is  an  inexhaustible  theme  for  the  preacher. 
It  is  noticeable  that  the  Bible  alone  sets  forth  this  marvellous 
narrative.  No  uninspired  man  of  ancient  times  was  permitted 
to  do  what  unbelieving  men  of  our  day  have  dared;  that  is,  to 
write  the  life  of  Jesus  Christ. 

All  the  records  of  His  history  are  in  the  books  of  the  four 
evangelists.  Into  that  narrow  compass,  as  into  a  nutshell,  are 
condensed  the  miracles,  parables,  sermons,  sufferings  and  all 
the  actions  of  our  Lord  Jesus.  It  is  the  business  of  the  preacher 
to  shed  upon  these  germs  all  the  light  of  contemporaneous  his- 
tory, of  antiquities  and  geography,  and  bring  forth  that  won- 


70 

derful  life  in  such  natural  and  complete  pictures  that  men  and 
women  of  these  late  ages  shall  be  led  to  sympathize  with  and 
love  that  Man  of  sorrows  who  came  down  from  Heaven.  Has 
the  preacher  skill  to  paint  scenery  ?  Let  him  tell  us  of  the  charm- 
ing landscape  visible  from  Nazareth,  of  the  beautiful  sea  of 
Galilee,  of  the  dark  garden  of  Gethsemane,  of  the  doleful  ap- 
pearance of  Calvary  when  the  Cross  stood  there,  or  of  the  mild 
and  wonderful  view  at  Bethany  when  Jesus  ascended  in  the 
clouds. 

Is  he  quick  to  divine  character?  Let  him  lay  open  to  us 
the  mind  of  Nicodemus  while  the  Saviour  talked  with  him  by 
night ;  or  of  the  woman  of  Samaria ;  or  of  Peter,  of  John,  or 
of  Judas. 

That  life  of  Jesus  is  a  study  for  the  acutest  mind  and  sug- 
gests abundant  themes  for  thoughtful,  pathetic,  or  eloquent  dis- 
course. 

So  you  see  that  this  single  volume  opens  a  vast  field  of 
history  and  biography  for  the  preacher  to  use. 

He  is  permitted,  yea,  he  is  bound  to  enforce  all  the  moral 
inculcations  of  the  Word  of  God.  They  are  found  in  the  stern 
statutes  of  Sinai;  they  are  detected  in  the  wild,  or  in  the  plain- 
tive psalms  of  David ;  they  gleam  like  lightning  in  the  denunci- 
ations of  the  undaunted  prophets ;  they  lie  as  plain  types  on 
snow-white  paper  in  the  words  of  Christ;  they  are  cut  into 
maxims  as  with  a  pen  of  diamond  in  the  writings  of  the 
apostles. 

The  Bible  is  full  of  statements  of  ethical  duties.  What  a 
man  owes  to  his  fellow-man,  when  sick  or  when  well,  when 
poor  or  when  rich,  in  business  or  in  society ;  what  the  hus- 
band owes  to  the  wife  or  the  wife  to  the  husband,  the  parent 
to  the  child  or  the  child  to  the  parent ;  the  master  to  his  ser- 
vant, and  the  servant  to  his  master;  the  debtor  to  the  credi- 
tor, and  the  creditor  to  the  debtor ;  the  citizen  to  the  ruler, 
and  the  ruler  to  the  citizen — duties  to  the  aged  and  to  the 
children,  the  distressed,  to  the  enslaved,  to  the  ignorant  and 
the  erring — all  these  moral  obligations  are  set  forth  in  the 
Bible  in  many  forms.  These  are  proper  themes  for  the 
preacher.  He  may  discourse  on  justice,  on  equity,  on  liberty, 
on  charity,  on  generosity,  on  benevolence,  on  magnanimity, 
on  obedience  to  rightful  authority,  on  the  care  of  the  aged, 


7^ 

on  the  training  due  to  the  young.  Those  principles  of  peace, 
order,  and  virture,  which  hold  society  together  and  keep  it 
pure,  are  matter  concerning  which  God  in  His  Word  gives 
commandment  and  of  which  the  preacher  must  speak. 

In  speaking  of  the  extent  of  the  preacher's  commission  we 
rise  now  to  that  which  is  of  paramount  importance.  He  is  per- 
mitted and  is  under  obligation  to  set  forth  those  supernatural 
doctrines  which  are  found  only  in  the  Word  of  God.  Sacred 
history  is  akin  to  secular  history;  moral  duties  are  partially 
learned  from  human  systems  of  ethics ;  but  the  supernatural 
doctrines  of  the  Bible  have  no  analogy.  They  are  revealed 
from  Heaven.  They  are  higher  than  human  thought  unaided 
can  ascend.  The  peculiar  and  most  honorable  sphere  of  the 
preacher  is  in  the  field  of  supernatural  doctrine.  Rightly  to 
set  forth  the  true  doctrine  of  God  and  His  government ;  of  the 
apostasy  and  sin  of  man ;  of  incarnation  and  redemption 
through  the  blood  of  Christ;  of  resurrection,  judgment,  and  a 
future  state — rightly  to  set  forth  these  doctrines,  I  say,  is  the 
preacher's  highest  duty.  Here  rests  his  most  solemn  responsi- 
bility. The  pondering  of  these  doctrines  is  that  which  should 
rack  and  wear  and  tear  his  mind.  Oh,  who  will  assume  the 
responsibility  of  rising  up  before  his  fellow-men  and  declaring 
v/ho  and  what  God  is ;  how  fearful  is  an  alienation  from  Him 
by  reason  of  sin,  and  how  desperate  our  eternal  future  with- 
out aid.  Who,  then,  will  venture  to  sound  the  depths  of  the 
Godhead  to  bring  forth  the  Son  of  the  Father  and  show  Him 
boni  of  a  woman  to  become  the  Saviour  of  the  world?  Who 
will  explain  how  the  death  of  Christ  on  the  cross  atones  for 
all  sin;  and  how  He  who  once  went  among  men  has  risen  to 
a  seat  at  God's  right  hand  in  Heaven,  where  He  now  inter- 
cedes for  us?  Who  will  undertake  to  win  depraved  men  to 
that  Saviour,  and  to  faith  in  the  ineffable  doctrines,  by  the 
persuasive  powers  of  human  speech?  "Ah!  Lord  God,  I  can- 
not speak,  for  I  am  but  a  child!" 

The  preacher  though  shut  up  to  this  single  volume  has  yet 
the  vastest  field  when  you  measure  it  by  the  magnitude  of 
those  themes  which  it  is  his  chief  duty  to  expound. 

He  is  commanded  to  speak  of  God.  What  larger  theme 
can  there  be?  He  is  to  declare  His  justice.  His  sovereignty, 
His  holiness.     He  is  to  maintain  the  strictness  of  His  moral 


72 

government,  and  the  severity  of  His  punishment  of  the  wicked. 
He  is  to  v^rarn  men  how  fearful  a  thing  it  is  to  fall  into  the 
hands  of  the  living  God. 

Then  he  is  to  show  the  way  of  His  mercy  through  Jesus 
Christ,  the  fulness  of  His  love,  and  the  tenderness  of  His 
compassion.  Oh,  who  understands  God  with  sufficient  clear- 
ness to  make  Him  the  subject  of  discourse  after  discourse 
before  intelligent  and  thinking  men ! 

The  preacher  is  commanded  to  speak  of  sin.  The  Word 
of  God  represents  us  as  an  apostate  and  lost  race.  Mankind 
is  penetrated  by  sin  as  by  a  fatal  poison :  The  faithful  preacher 
must  take  up  the  theme.  He  must  uncover  the  enormity  of 
transgression  against  the  Holy  One.  He  must  charge  upon 
the  consciences  of  men  their  individual  and  personal  guilt.  He 
must  reiterate  the  threatenings  of  the  Almighty  against  the 
obdurate  sinner.  He  must  sound  an  alarm  to  signify  the  dan- 
ger of  dying  in  sin !  Oh,  who  knows  the  depravity  of  the 
human  heart;  who  will  explain  the  mystery  of  sin?  Rather 
who  will  so  show  us  our  sinfulness  that  we  shall  be  ready  to 
flee  to  the  Redeemer? 

The  preacher  is  commanded  to  explain  the  central  fact  and 
doctrine  of  evangelical  religion,  viz.,  the  incarnation  of  the  Son 
of  God;  that  He  existed  with  all  the  prerogatives  and  powers 
of  God  long  ere  this  world  was  made ;  that  in  His  brief  life 
among  men  He  assumed  our  nature  in  order  to  accomplish  our 
deliverance  from  sin.  He  must  defend  His  true  divinity.  He 
must  declare  His  resurrection,  ascension,  and  present  exalta- 
tion. He  must  explain  His  offices  as  creator,  redeemer,  inter- 
cessor, and  final  judge.  Oh,  what  a  boundless  theme  is  that 
of  the  incarnation ! 

The  preacher  is  commanded  to  unfold  the  doctrine  of  re- 
demption. Maintaining  the  justice  and  severity  of  God,  he 
must  also  maintain  His  mercy ;  and  he  must  show  how  that 
mercy  is  manifested  most  completely  and  most  gloriously  in 
the  system  of  redemption  through  the  crucifixion  of  His  Son. 
The  death  of  Jesus  Christ  is  a  perfect,  a  divinely  ordained,  way 
of  salvation.  Those  sufferings  on  the  cross  were  an  expiation 
for  our  sins.  He  who  comes  unto  God  humbly  trusting  in  the 
merit  of  Jesus  Christ  shall  be  saved.  This  doctrine  the 
preacher  must  not  only  proclaim,  but  defend  against  the  ques- 


73 

tionings  of  sincere  skeptics  and  the  railings  of  malignant  foes. 

The  preacher  is  commanded  to  forewarn  men  of  the  facts 
of  a  resurrection,  judgment,  and  future  life.  These  events  lie 
in  the  inscrutable  future.  No  human  speculation  or  research 
has  found  them.  God  has  told  us  of  them.  These  are,  in  the 
strictest  sense,  revealed  truths.  No  man  dare  utter  an  opinion 
concerning  them  beyond  what  he  reads  in  God's  book.  Just 
what  God  has  said  may  the  preacher  say.  He  may  speak  in 
different  words  indeed.  But  he  may  not  express  a  thought 
which  he  does  not  discern  in  the  Bible ;  neither  may  he  with- 
hold a  thought  which  he  finds  there. 

The  preacher  is  commanded  to  speak  of  the  worlds  to  come. 

So  it  appears,  I  say,  when  you  measure  the  preacher's  com- 
mission by  the  greatness  of  those  themes  which  he  is  required 
to  study  and  unfold,  especially  when  you  regard  those  grand 
supernatural  doctrines,  that  his  scope  is  ample  and  the  de- 
mands upon  him  are  enough  for  all  his  powers. 

The  preacher's  foremost  duty  is  to  be  a  student  of  the 
Holy  Scriptures. 

I  would  remark  upon  the  labors  of  a  minister  in  this  depart- 
ment of  his  work.  God  has  been  pleased  to  give  us  His  word 
at  the  hands  of  man}'-  authors,  from  Moses  to  St.  John.  Some 
of  it  is  in  the  form  of  history ;  some  in  poetry ;  some,  prophecy ; 
narrative,  parable,  sermon,  or  even  doctrinal  disquisition,  like 
some  of  the  epistles.  Unquestionably  this  is  the  best  form  for 
a  revelation.  It  makes  a  book  suitable  for  casual  reading  by 
a  child  or  a  man,  by  a  sinner  or  a  saint.  But  it  makes  a 
book  which  requires  profound  and  critical  study  at  the  hands 
of  a  theologian.  For  common  reading  we  open  our  English 
Bible,  but  he  whose  desire  has  been  awakened  to  know  that 
book  to  its  depths  will  not  be  satisfied  till  he  weighs  every 
word  of  the  original  Greek  and  Hebrew.  I  speak  now  of  an 
ideal.  Imagine  yourself,  then,  sitting  down  to  your  Bible  in 
two  unspoken  and  difficult  languages,  surrounded  with  dic- 
tionaries of  antiquities,  and  maps  of  ancient  countries,  with  the 
purpose  to  fix  the  date  and  place  of  each  event ;  to  probe  each 
text  and  each  word  in  the  whole  volume ;  to  bring  together 
all  that  bears  on  each  doctrine;  to  reduce  all  the  ideas  of  reva- 
lation   into  a  harmonious  system,  the  whole   of  which   you 


74 

could  defend  and  each  part  of  which  you  could  discourse  upon 
with  confidence — and  you  have  an  impression  of  the  duty  of  a 
Biblical  student.  The  foremost  duty  of  the  preacher  is  to  be 
such  a  student  of  the  Bible.  The  best  hours  of  his  day  are 
due  to  this  work.  The  best  energy  of  his  mind  should  be 
thrown  into  that  labor.  If  he  be  not  constant  to  this  study, 
he  is  not  fit  to  stand  before  the  people.  Other  duties  I  know 
he  has — many.  But  first  of  all  he  should  be  a  scholarly,  pro- 
found, thoughtful  student  of  the  Word  of  God.  That  book 
contains  what  God  commands,  and  what  God  commands  is  all 
that  he  is  authorized  to  speak. 

If  ever  you  find  a  minister  who  strives  after  that  ideal,  you 
are  bound  to  listen  to  him,  not  for  his  words  but  for  God's 
Word.  Should  he  chance,  rarely  or  often,  to  be  eloquent,  that 
is  nothing.  Should  he  possess  personal  qualities,  that  is  noth- 
ing. What  he  is  truly  estimable  for  is  that  he  stands  as  a  kind 
of  organ  through  which  the  Word  of  God  is  spoken. 

When  on  a  serene  morning  awakens  a  camp  of  gay  cava- 
liers and  summons  them  to  a  day  of  parade  and  pageantry, 
and  they  spring  with  alacrity  to  their  duties,  shouting  con- 
gratulations and  praises,  they  do  not  send  their  salutations  to 
the  instrument  that  aroused  them,  but  to  the  general  at  whose 
command  it  was  sounded.  When  another  morning  a  bugle 
startles  a  camp  of  weary  horsemen  from  their  half-finished 
sleep,  and  calls  them  to  battle,  carnage,  and  death,  if  they 
murmur  or  repine  it  is  not  at  the  instrument  that  summoned 
them,  but  at  the  general  by  whose  orders  it  was  sounded. 

So  a  faithful  minister  who  brings  his  message  from  the 
Holy  Scriptures  would  choose  to  be  regarded  as  no  more  than 
an  instrument,  not  worthy  in  any  case  to  receive  praise,  nor 
(if  he  is  faithful  to  God's  Word)  amenable  to  blame.  He  is 
an  instrument.  And  whatever  response  his  message  may 
awaken  must  be  addressed  unto  God,  by  whose  commandment  he 
has  spoken.  Always  look  beyond  the  human  messenger  to 
the  divine  message  which  he  brings.  When  he  speaks  Jeho- 
vah's Word  and  your  heart  responds,  respond  unto  God.  The 
prophet  speaks  only  what  God  commands.  If  ye  hear,  answer 
ye  then  unto  God.  Ye  have  to  do  with  Him  and  not  with  His 
servant.  Unto  Him,  Most  High,  be  all  your  praises,  and 
honors,  and  thanks,  and  service. 

And  to  Him  be  glory  now  and  forever. 


75 

Sentences  from  a  sermon  on  "Desirable  Characteristics 
FOR  Our  Church,"  the  first  sermon  in  the  Church-edifice  on 
River  Street  (Park  Place);  July  23,  1871, 

Bible-study. — "We  want  a  congregation  in  which  every 
member  shall  be  interested  in  God's  Book."  "The  minister  in 
this  matter  should  be  chiefly  a  leader.  He  is  different  from 
any  other  intelligent  member  of  the  congregation  only  in  that 
he  is  able  to  give  more  time  and  exclusive  attention  to  Bibli- 
cal study." 

Benevolence. — "Our  theory  is  that  giving  in  the  Church 
should  not  be  regarded  as  a  hardship  but  a  pleasure."  "Our 
aim  will  be  to  make  the  benevolences  of  the  Church  systematic 
and  then  cultivate  the  giving  spirit.  We  should  be  sorry  to 
hear  any  member  of  this  congregation  complaining  about  what 
the  Church  costs  him.  Let  him  refuse  to  give  rather  than  give 
and  make  it  a  matter  of  subsequent  lamentation." 

Education. — "When  the  schools  of  this  town  were  much 
below  what  they  are  now,  we  said  that  we  believed  in  educa- 
tion, and  we  say  it  again  now.  Any  measure  that  will  tend 
to  elevate  the  standard  of  education  in  the  community  or  to 
widen  the  influence  of  our  schools  will  find  in  this  people,  I 
trust,  out-spoken  and  zealous  supporters."  "We  should  be 
proud  to  raise  up  liberally  educated  men  and  women  for  the 
next  generation,  young  men  that  shall  take  college  honors 
and  young  women  that  shall  become  proficient  in  advanced 
studies." 

Moral  questions. — "I  believe  that  we  are  bound  to  deal  with 
concrete  evils  and  not  merely  with  sin  in  the  abstract." 
"There  is  no  more  flagrant  evil  in  society  around  us  than 
intemperance,  I  understand  this  Church  to  be  free  to  fight 
that  evil.  We  are  probably  not  a  unit  as  to  the  ways  and 
means;  but  we  are  undoubtedly  a  unit  in  our  strong  opposi- 
tion to  the  drinking  habits  of  the  day,  and  we  are  sufficiently 
tolerant  to  allow  the  question  of  methods  for  counteracting 
the  evil  to  be  freely  discussed  and  tried." 

As  to  the  children. — "We  accept  the  theory  of  our  Church 
in  regard  to  children  to  the  fullest  extent.  We  rest  upon  the 
promise  of  the  blessings  of  religion  not  only  upon  us,  but  also 
upon  our  children  and  our  children's  children."  "We  renounce 
the  old-fashioned  notions  of  austerity  toward  children.     We 


76 

believe  that  the  best  thing  you  can  do  toward  a  boy  is  to  like 
him."  "We  do  not  admit  any  other  feeling  toward  children 
but  love.  We  love  them  when  they  laugh  and  when  they  cry ; 
when  they  are  good  and  when  they  are  bad;  when  they  help 
us  and  when  they  make  trouble — always."  "Our  happiest 
duty,  our  liveliest  pleasure,  our  purest  satisfaction  shall  be  to 
help  the  children  in  their  helpless  years,  to  win  their  hearts, 
to  show  them  the  excellence  of  a  good  life,  to  bring  them  up 
to  stand  by  our  sides  as  full,  equal,  and  honored  members  of 
the  Church." 

Influence. — "I  hold  this  to  be  a  sound  rule,  namely,  when 
you  have  done  your  duty  by  a  man,  in  the  circumstances  where 
you  providentially  meet  him — YOUR  DUTY  in  the  full  and 
generous  sense  which  Christianity  implies — you  have  attained 
the  maximum  of  influence  with  him.  I  know  people  sometimes 
think  that  a  little  flattery,  a  little  cajolery,  a  little  excess  of 
attention,  will  add  to  your  influence,  but  I  do  not  believe  it. 
You  may  gain  for  the  moment,  but  there  will  follow  a  reac- 
tion in  which  you  will  lose  five  points  for  every  one  that  you 
have  gained."  "Do  right  by  a  man  to  the  best  of  your  ability. 
Deal  fairly  with  him.  Show  him  all  proper  courtesy  and  kind- 
ness. Respect  his  peculiarities.  Talk  with  him  in  regard  to 
religion  when  the  subject  comes  in  naturally.  Do  not  feel 
bound  to  drag  it  in.  Stand  before  him  always  in  the  fulness 
of  your  Christian  manhood,  ready  at  any  moment  to  do  any- 
thing in  your  power  to  forward  him  in  respect  to  religion,  and 
you  may  believe  that  under  God's  secret  guidance  you  will  do 
most  and  best  for  his  good."  "Influence  proceeds  more  from 
a  man's  behavior  than  from  his  words." 

"It  should  be  added,  however,  that  there  are  those  toward 
whom  we  should  be  more  aggressive.  These  are  the  vicious, 
the  exceedingly  poor,  those  who  from  one  cause  or  another 
are  doAvn  in  life.  We  must  go  to  them ;  make  them  feel  that 
we  are  their  friends;  enforce  kindness  upon  them.  But  even 
this  must  be  done  with  great  respect." 


71 

From  a  sermon  on  "Gratitude  and  Courage"  (Acts  28, 
16),  preached  at  the  end  of  ten  years.    Dec.  31,  1876. 

"To  look  back  upon  it  seems  the  height  of  hardihood  to  have 
started  in  a  Church  enterprise  without  a  dollar ;  without  build- 
ing or  land,  or  even  the  implements  of  worship."  "Say  nothing 
of  the  intervening  years ;  say  nothing  of  the  efforts,  of  the  trials, 
of  the  mistakes,  of  the  disappointments,  of  the  hopes  deferred 
that  make  the  heart  sick ;  pass  by  it  all  and  see  here  to-day  a  well 
organized  Church  of  a  hundred  and  fifteen  or  more  communi- 
cants, a  thrifty  congregation  possessing  more  elements  of  strength 
than  it  uses,  a  serviceable  House  of  Worship,  an  independent 
and  well-sustained  Sunday  School,  and  all  the  appliances  of 
divine  service."  "Whatever  has  been  accomplished  in  these  ten 
years  has  been  done  by  straightforward  and  laborious,  as  dis- 
tinguished from  easy  or  speculative  methods."  It  "leaves  the 
congregation  to-day  not  strained,  not  exhausted.  Every  man, 
woman  and  child  is  as  fresh  for  Christian  work  as  he  was  ten 
years  ago  to-day." 

"We  are  developed  into  a  Church  with  no  specialty."  "Not 
the  Church  of  a  class ;  not  of  the  rich,  because  they  are  rich,  or 
of  the  poor  because  they  are  poor;  not  of  the  fashionable  as 
fashionable,  or  of  the  unfashionable  because  unfashionable." 

"Just  what  you  want  for  future  enlargement  is  to  be  repre- 
sented now  in  every  comer  of  the  town,  and  every  branch  of  em- 
ployment and  every  grade  of  society." 

4:  *  *  4:  ♦  41 

"Let  the  future  be  approached  with  courage  and  with  en- 
ergy. Above  all  other  desires  that  have  a  right  to  occupy  our 
hearts  here  this  hour,  it  is  desirable  that  the  Church  of  God 
succeed.  We  have  no  personal  ends  in  this  place  which  cannot 
stand  aside  for  the  sake  of  the  Church.  It  will  be  a  great  relief 
if  you  will  allow  me  to  say  that  the  remark  is  true  of  no  one 
more  than  myself.  I  have  a  profound  interest  in  this  particular 
Church  as  the  enterprise  upon  which,  in  its  adverse  days,  I 
was  moved  to  stake  my  ability  and  my  honor.  But  I  have 
ceased  to  have  apprehension  in  regard  to  it.  *  *  *  I  am 
aware  that  ten  years  is  as  long  a  period  as  a  man  is  likely  to 
serve  one  Church,  especially  if  it  be  his  first;  well  aware  also 
of  advantages  that  may  come  to  a  Church  from  a  change  of 


78 

pastors.  I  have  no  desire  to  hold  my  position  for  a  day  longer, 
except  as  it  may  be  for  the  advantage  of  the  Church;  and  you 
may  be  sure  that  in  the  future  always  I  shall  endeavor  to  keep 
my  own  affairs  in  such  shape  that  it  should  never  become  for 
my  personal  interest  or  my  personal  pleasure  an  object  to  retain 
the  pastorate  of  this  Church  beyond  the  day  when  it  shall  seem 
to  your  judgment  advantageous  for  the  Church  itself."  "The 
ten  years  of  life  which  are  hidden  in  the  foundations  of  this 
enterprise  are  my  joy  and  rejoicing,  whether  the  remaining  ser- 
vice may  be  longer  or  shorter." 


A  Struggling  Aspiration;  from  a  sermon  on  "The  Welfare 
OF  Our  Church"  (Matt.  13,  12).    Preached  Oct.  9,  1881. 

"What  'hath'  this  our  Church?  What  is  its  present  capital? 
— supposing  it  were  to  claim  the  rule, — To  him  that  hath  shall 
be  given?" 

"It  has  a  capable  body  of  members.  They  number,  accord- 
ing to  the  roll,  one  hundred  and  fifty,  just  one-half  a  complete 
Church."  "We  have  organization.  It  means  more  and  takes 
longer  to  acquire  than  one  thinks."  "We  have  a  precious  Sun- 
day School.  This  School  and  our  many  Christian  homes  stand 
around  the  Church,  and  are  the  source  of  perpetual  recruits  and 
additions."  "We  have  a  valuable  property.  Those  who  know 
what  it  is  to  belong  to  a  Church  that  has  NOTHING  will  not 
under-estimate  what  our  advantage  is  to  have  THIS." 

"How  to  'have  more  abundantly'?  In  other  words,  what  is 
the  way  for  us  to  come  up  to  be  a  full-sized,  sub-urban  Church  ?" 

"I  will  give  you  my  reasoning.  We  are  here  to-day  a  Church 
that  was  formed  in  the  name  of  Christ  in  good  faith.  The 
original  members  have  held  to  the  body  more  than  is  usually  the 
case.  Death  has  taken  some,  but  on  the  whole  has  been  lenient 
in  demands.  Pastor  and  people  have  held  to  each  other  through 
all  vicissitudes.  Work  thus  undertaken  and  so  tenaciously  ad- 
hered to,  has  a  right  to  expect,  under  the  blessing  of  God,  abso- 
lute success."  ***•'!  declare  before  you  to-day  that  the 
rest  of  my  ministry  with  this  people,  be  it  long  or  short,  I  hold 
before  my  mind  the  aspiration  that  the  Presbyterian  Church  of 


79 

the  City  of  Passaic  shall  go  up  to  be  the  peer  of  the  complete 
Churches  in  the  towns  around  New  York.  I  will  be  content  with 
no  other  goal,  I  ask  all  the  brave  men  and  women  of  the  con- 
gregation to  put  the  aspiration  before  their  minds,  too.  And  let 
us  as  Christian  workers  consecrate  ourselves  to  that  end,  hanging 
upon  Christ's  word, — 'To  him  that  hath  shall  be  given  and  he 
shall  have  abundance.'  " 

"We  must  put  it  in  position  so  that  at  our  dying  hour  we  can 
say  that  we  gave  ourselves  to  God  in  that  enterprise,  and  we 
never  slacked  until  we  had  proved  Him  and  His  best  word,  and 
had  brought  it  to  a  success  triumphant  and  glorious  to  His 
name." 


A  Forecast,  with  Nothing  in  Sight;  from  a  sermon  on  "The 
House  of  the  Lord."  Preached  on  the  last  Sunday  before  vaca- 
tion, July  13,  1884. 

"The  consecrated  Church  Edifice  is  the  House  of  God.  The 
sentiment  is  too  valuable  to  be  discarded.  The  Church  is  a  sacred 
place,  and,  if  kept  sacredly,  has  an  educating  power.  Herein 
is  one  of  the  charms  of  the  English  Church  of  which  so  much 
is  said  in  our  literature.  It  is  an  architectural  structure.  Some 
man  of  artistic  sense  designed  it ;  it  is  choicely  located ;  green 
lawns  lie  about  it,  and  trim  hedges  fence  it  in ;  its  walls  are  of 
durable  stone ;  ivy  has  climbed  the  sides  and  covered  the  tower ; 
a  chime  of  bells  sounds  out  on  Sabbath  morn.  Within,  the  eye 
is  pleased  and  rested ;  the  light  is  softened  by  the  stained  v^^in- 
dows ;  pulpit,  communion  table,  baptismal  font,  and  all  other  ap- 
pliances are  set  with  studied  taste ;  the  organ  seems  part  of  the 
building,  and  its  notes  blend  with  the  scene.  Who  has  not 
pictured  to  himself  such  an  English  Church,  a  part  of  the  Eng- 
lish landscape,  and,  in  another  view,  an  indispensable  factor  in 
English  life  and  society?  What  educating  influence  it  has  over 
the  generations  which  resort  to  it !  The  84th  Psalm  seems  made 
for  it — 

"How  amiable  are  Thy  tabernacles,  O  Lord  of  hosts ! 
A  day  in  Thy  courts  is  better  than  a  thousand !" 


8o 

'"But  an  English  Church  can  no  more  be  transferred  to 
American  soil  than  nightingales  can  be  imported  and  acclimated. 
Each  community  must  have  sanctuaries  after  its  own  general 
character." 

"Every  one  who  feels  that  his  life  is  guided  of  God  ought  to 
honor  the  situation  in  which  himself  is  placed.  By  such  a  rule 
I  am  bound  to  magnify  sub-urban  life.  And  why  not?  There 
is  not,  on  this  continent  surely,  any  rival  to  New  York  as  a  com- 
mercial center.  And  the  work  of  every  one  of  us  revolves  within 
its  sphere.  Of  New  York's  suburbs  there  are  a  few  that  are 
richer  than  Passaic,  because  richer  men  Have  gone  out  to  them ; 
but  there  are  many  more  that  are  poorer.  For  all  the  elements, 
in  fair  combination,  that  go  to  make  up  a  thrifty,  promising, 
home-like  and  refined  suburb,  there  are  not  many  places  around- 
New  York  better  than  has  this  come  to  be  where  we  live." 

"Since  the  first  of  May,  when  we  paid  off  the  debt  on  this 
building,  I  have  queried  much  whether  I  should  every  say  any- 
thing more  about  Church  development  in  the  city  of  our  homes 
or  should  not  stop  short.  And  yet  I  think  I  must  set  up  an  ideal 
of  a  suburban  Church  for  future  aspirations  to  hang  upon.  I 
do  not  think  I  can  stop  short." 

"The  site  is  a  little  way  up  yonder,  where  they  look  from 
second-story  windows  over  a  fine,  broad  landscape ;  and  the 
avenues  are  receiving  macadam.  The  structure  is  of  stone,  and 
an  architect  of  established  reputation  designed  it  to  suit  the 
site.  It  is  not  vast ;  its  interior  will  seat  six  hundred  people  when 
quite  full.  Its  school  room  (which  is  not  a  basement)  will  ac- 
commodate three  hundred,  or  perhaps  a  few  more,  teachers  and 
scholars.  Externally  it  affords  repose  and  joy  to  the  eye  that 
rests  upon  it.  Within,  it  is  chaste  and  simple,  but  studied,  com- 
pact, harmonious  and  complete.  It  is  a  benediction  to  enter  it, 
so  exactly  does  it  fulfil  the  longings  of  a  cultivated  mind  for 
amiable  courts  of  the  Lord.  The  bit  of  tiling  in  the  vestibule,  the 
genuine  color  in  the  windows,  the  soft  tone  of  the  organ,  the 
tints  on  the  wall,  all  harmonize,  so  that  the  worshipper  has 
nothing  around  him  to  blame  for  distraction,  but  may  let  his 
heart  go  at  once  to  the  adoration  of  God  Who  fills  the  House. 
Then  the  grass-plot  around,  and  the  shrubs  and  flowers,  will 
break  the  fall  when  he  comes  out  from  the  sanctuary  into  the 


8i 

rough  world.  Do  I  see  all  this  in  fancy,  and  imagine  ourselves 
transferred  from  this  thereto?" 

"But  there  is  a  man  given  to  hard  calculations  who  knocks 
me  over  with  the  question:  'How  are  you  going  to  bring  about 
such  a  change?'  The  same  would  have  said  to  David,  'How  are 
you  going  to  build  your  Temple  on  this  rock  of  the  Jebusites?' 
Yet  his  ideal  was  realized.  And  so  may  mine  be  if  you  will  make 
it  yours." 

"We  must  always  have  something  ahead  to  do.  We  are 
set  in  a  growing  community  and  we  must  keep  up.  We  must 
keep  ideals  before  our  eyes.  Could  I  direct  events  I  would  have 
Ladies'  Aid  Society  and  Young  People's  Guild  work  on  just  as 
heretofore.  I  would  have  them  hoard  money.  Make  the  pile  a 
hundred,  then  five  hundred,  then  a  thousand  dollars,  and  so  on. 
I  would  have  men  watch  property ;  and  by  and  by,  I  am  sure, 
there  would  come  a  chance,  with  some  hundreds  of  dollars  in 
hand  to  secure  some  charming  site  on  which  a  beautiful  Church 
might  be  expected  to  stand  to  advantage  for  a  century.  The 
site  secured,  and  perhaps  paid  for,  some  other  changes  would 
be  ripe  which  would  enable  us  to  dispose  of  this  property  where 
we  are,  and  turn  the  avails  into  a  new  structure.  The  future 
is  full  of  possibilities.  What  we  want  is  a  fine  ideal ;  then  faith 
and  persistence." 

"Does  some  one  say :  'Don't  talk  it  to  me ;  I've  had  enough, 
and  I'm  tired?'  Very  well;  if  you  are  tired,  lie  back  and  rest; 
let  me  talk  this  to  the  young  men.  Here  they  are,  settled  citi- 
zens of  this  city,  making  fortune  more  or  less,  with  life  rather 
before  than  behind  them.  They  want  to  do  something  for 
God.  Let  them  undertake  the  problem  of  transferring  this 
Presbyterian  Church  of  Passaic  into  that  larger  place  and  that 
finer  condition  which  will  make  it  equal  to  the  ideal  of  a  sub- 
urban Church.  We  will  give  them  ten  years  for  it,  if  necessary ; 
though  eight  would  be  preferable,  and  five  would  be  far  better. 
All  this  for  an  aim  in  the  distance."     *     *     * 


82 

From  a  sermon  on  "The  Ideal  Church  Edifice/'  preached 
July  12,  1885. 

"At  times,  of  course,  the  problem  of  Church-building  is  per- 
plexing." *  *  *  "Bui  the  future  of  Passaic  is  clearer  than 
it  was  eighteen  years  ago.  We  may  put  our  minds  to  the  ques- 
tion: What  is  the  right  idea  of  a  Church  edifice  for  this  sub- 
urban city?  and  feel  that  we  have  the  elements  tangible  at 
last." 

"It  should  be  refined.  It  should  meet  the  demands  of  people 
who  go  in  and  out  of  a  great  city,  see  stately  buildings,  frequent 
art  galleries,  are  often  in  music  halls,  and  have  hitherto  wor- 
shipped in  metropolitan  churches." 

"It  should  be  choicely  located.  By  and  by  it  becomes  clear 
to  all  where  a  church  MIGHT  stand  with  most  noble  eflfect." 

"It  should  be  of  itself  educating.  Remember  our  children. 
Its  preaching,  its  music,  its  social  influences,  and  then,  too,  its 
architecture,  its  surroundings  and  its  appearance  do  have  a 
marked  effect  upon  them  every  day." 

"The  elements  (these  and  others)  can  be  laid  out.  To  my 
handling  they  yield  but  one  conclusion.  It  is  that  this  congre- 
gation should  put  before  its  mind  the  ideal  of  a  choice  sub- 
urban Church  and  work  straight  toward  it.  *  *  *  Elimi- 
nate all  idle  fancies,  all  mere  ambitions,  all  faithless  fears.  Get 
down  to  a  simple,  chaste,  refined  plan  of  a  Church  edifice  which 
will  sit  in  this  city  of  growing  beauty  a  perfect  adaptation;  let 
an  architect  put  it  on  paper  with  every  detail ;  obtain  most  rigid 
estimates  of  cost ;  leave  no  room  for  impulsive  afterthoughts ; 
wrap  the  thing  in  the  desires  of  your  souls  and  carry  it  before 
God  in  your  prayers,  asking  Him,  in  Whose  hands  events  are, 
Whose  also  are  the  silver  and  the  gold,  to  open  the  way — and 
this  can  be  done." 


From  a  sermon  on  the  "New  Church  Edifice/'  March  14, 
1886. 

"Take  our  situation  just  now.  It  requires  us  to  join  and 
combine  v/ith  great  care  our  trust  in  God  and  our  own  energy." 
*     *     *     "The  Lord  has  led  us  hitherto  and  right  up  to  the 


83 

point  where  we  now  stand."  *  *  *  "Many  things  might 
have  been  better,  but  the  singleness  of  purpose,  the  pertinacity, 
the  hold-fast  quality,  which  have  characterized  the  history  of 
this  congregation  are  now  its  element  of  strength."  *  *  * 
"The  rise  of  our  present  scheme  of  a  new  edifice  has  such 
providential  features  that  it  looks  to  us  firm  and  right.  It  is 
no  one  man's  idea.  The  scheme  is  the  result  of  all  our  wishes 
fused  and  blended." 

"The  steps  in  it  have  been  providential.  The  disposal  of 
this  property  where  we  now  worship  is  providential.  It  goes 
for  less  than  half  that  which  it  cost ;  but  it  does  not  go  out 
of  the  kingdom  of  God.  The  disposal  of  it  to  an  earnest  peo- 
ple who  will  continue  to  speak  the  same  Gospel  of  truth  and 
comfort  which  we  have  spoken,  is  one  of  our  claims  to  divine 
favor  in  our  future  tasks." 

"The  hand  of  Providence  reveals  itself  in  the  site  which  we 
have  secured.  It  is  the  very  pivot  around  which  we  originally 
revolved.  At  that  time  the  site  was  not  so  manifestly  central, 
eligible,  and  perfect  as  it  has  been  made  by  the  growth  of  the 
city,  the  opening  of  streets,  and  the  placing  of  business 
and  residences.  *  *  *  The  place  has  been  held  in  reserve 
while  everything  around  it  was  built  upon — in  reserve  for  a 
House  of  the  Lord." 

"Again  we  note  the  generosity  toward  the  scheme.  There 
is  a  generosity  of  sentiment  as  well  as  of  substance.  I  am 
bound  to  say  that  the  expressions  of  good-will  from  other 
Churches  of  the  city  and  from  people  in  general  have  been 
animating  and  encouraging." 

"Let  us  make  the  erection  of  the  Church  an  act  of  love  and 
devotion.  It  is  certain  that  for  some  of  us  it  will  be  the  last 
great  effort  of  our  Christian  lives.  Probably  for  many  of  us 
it  will  be  the  effort  on  which  our  service  of  the  Master  will 
culminate." 


The  last  ivord  in  the  old  Church;  from  a  sermon  on  the 
"Review  of  Twenty  Years,"  preached  December  26,  1886. 

"And  now  we  say  farewell  to  the  old  Church.  We  have 
long  had  our  hearts  set  on  a  better.    And  yet  the  old  roof  has 


84 

protected  us  well ;  the  old  walls  have  kept  out  the  winter  winds 
faithfully;  the  old  'basement'  warmed  us  for  many  sacred 
meetings  of  prayer  and  hours  of  study  in  the  Holy  Book.  If 
the  old  House  could  speak  it  might  tell  us  that  it  has  loved 
us  better  than  we  have  reciprocated.  It  might  say  it  is  sorry 
to  have  us  go.  And  perhaps  we  might  want  to  beg  it  to  keep 
close  and  secret  all  the  faults  and  errors,  all  the  hard  thoughts 
and  unkind  feelings,  all  the  careless  moments  and  neglected 
opportunities,  that  it  has  been  mute  witness  of  against  us. 
Surely  we  have  nothing  to  boast  of,  and  may  go  out  with 
bowed  heads,  thinking  of  our  infirmities." 

"But  then  as  time  recedes  and  again  and  again  we  look 
back,  we,  the  while  by  God's  grace  drawing  nearer  a  heav- 
enly home,  we  shall  catch  up  a  song  of  praise,  we  shall  recall 
a  host  of  forgotten  tokens  of  goodness  and  mercy,  and  we  shall 
be  ready  to  declare  that,  notwithstanding  all,  those  were  years 
of  the  right  hand  of  the  Most  High." 


After  fifteen  months;  from  an  "Annual  Sermon,"  April  8, 
1888. 

"By  this  time  we  are  wonted  to  our  place  of  worship.  It 
is  no  longer  novel.  The  paths  are  beaten  toward  it,  and  we 
frequent  them  from  habit.  The  convenience  of  the  locality 
and  the  beauty  of  the  situation  are  demonstrated.  For  a  long 
time  to  come,  doubtless,  will  the  edifice  be  a  visible  and  con- 
spicuous witness  for  religion  to  an  ever-increasing  community 
in  the  very  center  of  which  it  stands." 

"We  are  encouraged  by  our  clear  financial  standing.  Of 
course  we  have  not  everything  that  a  congregation  needs ;  and 
we  have  something  that  it  needs  not.  Thus  we  HAVE  NOT  a 
'parsonage,'  and  we  HAVE  a  mortgage.  Yet  we  pay  our  way. 
If  the  mortgage  were  off  and  the  'parsonage'  were  on,  it  would 
make  a  difference  of  a  thousand  dollars  a  year  to  our  favor  in 
the  account  of  current  expenses.    It  will  be  realized  some  day." 


8s 

From  the  "Annual  Sermon/'  March  31,  1889. 

Of  the  congregation. — "A  careful  count  is  jotted  down  of 
every  meeting.  Taking  everything  as  it  has  occurred,  the 
morning  service  has  averaged  232  the  past  year  and  the  even- 
ing (not  including  children's  services)  has  been  194.  The 
staid  morning  congregation  is  250  to  275 ;  the  ordinary  even- 
ing is  175  to  200." 

Of  the  Sunday  School. — "There  is  an  enrollment  of  about 
350  officers  and  teachers.  Of  these  138  are  listed  in  the  pri- 
mary class.  The  attendance  has  risen  as  high  as  260;  it  aver- 
ages 208." 

Of  Dundee  Chapel. — "In  1886  the  Session,  with  the  ap- 
proval of  the  Board  of  Trustees,  entered  into  correspondence 
with  the  Dundee  Company,  asking  if  they  would  place  the 
Chapel,  which  is  their  property,  at  the  disposal  of  this  Church, 
on  condition  that  we  occupy  it  with  Christian  work  for  the 
benefit  of  the  neighborhood  known  as  'Dundee.'  Our  over- 
ture was  accepted  and  the  Chapel  was  placed  at  our  disposal. 
It  was  a  careful  negotiation,  written  and  recorded.  So  we 
came  into  the  use  of  the  building  which  might  be  our  own 
if  we  chose  to  buy  it  at  a  very  low  price. 

"There  we  have  an  afternoon  Sunday  School  with  an  enroll- 
ment of  259.  It  is  customary  to  have  from  160  to  180  in  ordi- 
nary attendance.  A  large  body  of  active  and  interested  youth 
gather  in  the  classes." 

The  Sphere  of  Our  Influence. — "I  shall  take  liberty  from 
the  occasion  to  say  something  of  the  sphere  of  our  influence. 
We  have  been  stationed  here  as  the  representative  of  a  de- 
nomination which  is  vigorous  in  the  nation,  and  especially 
powerful  in  this  metropolitan  district  centering  in  New  York. 
We  have  been  accustomed  to  assert  our  faith  in  our  town. 
When  it  was  a  trivial  hamlet,  we  believed  in  its  future  and 
organized  this  Church,  upon  whose  success  we  pledged  our 
life  service.  When  the  days  were  dark  we  kept  our  faith  and 
built  the  edifice  on  River  Street  (Park  Place).  There  we  were 
constantly  saying,  'Be  hopeful ;  the  growth  of  the  town  will 
justify  us  some  day  in  moving  to  the  avenue  and  erecting  an 
ideal  sub-urban  Church.'  It  happened  in  due  time.  But  the 
city  has  not  reached  its  stature.    Indeed  never  has  it  exhibited 


86 

so  much  expansiveness  as  now.  We  are  at  this  point  to  assert 
our  belief  that  we  are  stationed  at  a  center  around  which  is 
to  cluster  a  population  of  twenty,  then  thirty,  and  finally  fifty 
thousand.  Not  all  to  gravitate  to  one  point,  as  it  would  in  a 
city  remote  from  the  metropolis,  but  to  cluster  around  sub- 
centers  where  the  railway  stations  and  the  little  post-offices 
now  are.  We  believe  in  Passaic  Bridge,  and  Clifton,  and  Gar- 
field, and  even  Carlton  Hill,  and  Wallington  and  Athenia. 
That  is,  people  are  coming  to  them ;  souls  are  to  be  looked 
after;  they  are  to  be  fields  for  Christian  work.  Such  is  the 
only  view  we  care  about.  Of  the  population  which  drifts  to 
these  neighborhoods,  a  good  percentage  is  more  amenable  to 
Presbyterian  than  to  any  other  Church  influences.  I  suppose 
we  are  stationed  where  we  are,  to  look  out  for  that  influence. 
It  is  fair  to  presume  that  we  have  been  granted  twenty-two 
years  of  experience  in  order  to  use  the  same  for  others  upon 
fair  opportunity.  We  would  not  think  of  encroaching  upon 
fellow-workers,  still  we  cannot  but  take  what  falls  in  our  way. 
So  we  like  to  operate  a  mission  in  Dundee,  just  waiting  to 
see  whatever  God  will  bring  it  to." 

"So  we  have  a  kindly  interest  in  the  Germans.  They  wor- 
shipped in  the  'lecture  room'  of  the  old  Church  many  years ; 
they  are  a  Church  of  our  Presbytery." 

"Some  seventeen  months  ago  there  came  to  our  Presbytery 
in  the  usual  way  a  request  to  help  in  effecting  a  Presbyterian 
organization  in  the  village  of  Garfield.  Such  advances  are  no 
novelty.  It  is  commonly  supposed  to  be  praiseworthy  for  men 
and  women  in  a  rising  settlement  thus  to  shoulder  responsibili- 
ties and  undertake  to  lay  foundations  for  an  independent,  self- 
governing  Church,  where  they  may  worship,  receive  the  sacra- 
ments and  train  their  children.  This  application  came  before 
Presbytery,  as  I  say,  in  due  form.  Presbytery  is  a  conservative 
and  cautious  body;  but  it  granted  the  application  and  effected 
the  organization.  The  same  now  stands,  though  somewhat 
storm-tossed.  *  *  *  Is  it  best  to  ofifer  the  cordial  hand  to 
those  men  and  women  in  Garfield  in  their  heroic  attempt?  Is 
it  best  to  put  the  shoulder  to  it  and  make  an  effort  for  Home  Mis- 
sions and  genuine  Church  Extension  close  at  hand?" 

"So  many  irons  in  the  fire !  So  much  to  think  of  and  to  worry 
about!     Well,  no   matter.      If   providence   will   give  us  health 


87 

and  a  sound  judgment  we  can  work  it  all  out.  Let  us  just  keep 
right  in  every  iota.  Or  if  we  have  fallen  into  a  mistake,  let  us 
back  out  squarely.  By  this  time  we  ought  to  know  our  sphere 
and  our  vocation ;  and  we  ought  to  be  able  to  detect  the  signs 
by  which  God  leads  us.  Having  His  tokens  going  before,  the 
path  is  clear." 

Completion  and  Then  Apprehensions. — "In  the  year  we  may 
be  said  to  have  completed  our  building.  The  finial  was  replaced ; 
the  drainage  from  the  roof  put  right ;  the  surrounding  walks  per- 
fected ;  the  grounds  beautifully  terraced ;  and  another  season  we 
shall  see  the  carpet  of  green  and  the  ivy  climbing  the  walls." 

"We  have  been  startled  by  the  disablement,  through  sick- 
ness of  some  of  our  men  in  the  prime  of  life.  The  Session  has 
been  obliged  to  accept  the  resignation  of  one  of  its  valiant  elders. 
The  Board  of  Trustees  has  been  delayed  in  its  plans  by  the 
illness  of  its  zealous  and  enthusiastic  president.  Many  of  us  have 
missed  the  calls  of  our  'beloved  physician,'  who  is  in  search  of  the 
health  to  which  he  has  so  often  aided  us.  We  have  sometimes 
felt  as  if  the  stays  were  going  from  under  us.  But,  no;  it  is 
delay,  not  failure !  One  or  another  may  have  to  slacken  his  hand 
for  a  time,  but  our  public  interests  go  forward." 


Of  the  "Mission  in  Dundee/'  from  a  sermon  on  "The  Re- 
view OF  A  Year/'  April  5,  1891. 

'Our  Mission  School  has  been  severely  tried.  Its  removal 
from  the  building  in  which  it  had  grown  up,  though  foreseen 
and  inevitable,  was  far  from  comfortable.  We  stood  there  simply 
for  God's  cause  and  not  for  our  own  or  for  any  man's  financial 
profit.  We  stepped  out  from  under  the  roof  in  August,  not 
knowing  but  our  'mission'  would  be  ruined.  We  at  least  were 
conscious  of  honor.  Half  a  year  has  elapsed,  and  we  have  to  be 
thankful,  first  of  all  and  most  of  all,  that  our  teachers  and 
scholars  have  held  by  us  with  perfect  heart.  We  can  hardly 
think  of  a  soul  that  was  dislodged.  It  is  only  the  very  little 
ones  that  we  have  lost,  and  we  will  pick  up  every  one  of  them 
as  soon  as  we  can  get  back  into  the  neighborhood.  The  'mission' 
has  never  borne  spiritual  fruits  before.     At  least  seven  young 


88 

men  have  come  from  it  into  the  Church  since  the  date  to  which 
I  have  alluded.  We  have  gathered  up  enough  material  wealth 
to  take  the  deed  of  lots  which  are  now  held  by  the  trustees  of 
the  'mission'  free  and  clear  as  the  basis  of  a  building  to  be  its 
own.  We  have  plans;  we  have  a  subscription  under  way;  as 
fast  as  the  Lord  will  lead  us  we  will  go  to  the  goal.  We  have 
committed  our  work  to  Him;  we  trust  that  our  thoughts  shall 
be  established." 

"To  carry  out  those  plans  of  mission  work  on  the  other  side 
of  Dundee  Canal  to  which  we  have  been  providentially  led,  is 
necessary  to  the  well-being  of  the  Church  here  worshipping.  In 
order  to  retain  room  in  this  building  for  people  who  settle  on 
these  hill  streets  and  avenues,  we  must  provide  places  for  those 
of  our  name  who  are  numerous  in  the  dense  population  of 
the  other  part  of  town.  There  is  something  to  be  done  here  on 
the  avenue  in  the  future  that  will  require  men  of  means.  And 
I  deem  that  I  should  be  shortsighted  and  unfaithful  to  my  trust 
if  I  should  not  do  my  best  so  to  steer  the  ship,  that  by  and  by 
there  would  be  a  constituency  in  these  pews  that  would  make 
light  of  handling  a  mortgage,  or  buying  a  parsonage,  or  enlarg- 
ing the  Church,  or  building  a  Sunday  School  Hall,  as  provi- 
dence might  open  the  way.  There  is  a  great  deal  more  Presby- 
terian timber  this  moment  within  five  hundred  rods  of  this 
Church  door  than  can  be  worked  into  this  single  congregation. 
'There  is  that  scattereth  and  yet  increaseth' ;  and  I  am  sure  that 
our  building  up  inexpensively  at  a  distance  leaves  you  here  to 
grow  and  acquire  strength  in  a  manner  that  will  prepare  you  for 
the  exigencies  and  the  pleasurable  duties  of  the  future.  If  you 
do  not  understand  me  NOW,  you  will  live  to  see  it." 

Of  the  "Church  in  Garfield,"  from  the  same  sermon. 

"It  was  resolved  at  the  beginning  of  the  year  to  direct  our 
Home  Missionary  gifts  to  the  fields  in  our  immediate  vicinity." 

"A  young  pastor  was  settled  over  the  incipient  Church  at 
Garfield.  We  ventured  to  assume  some  responsibility  in  agree- 
ing to  see  $200  of  his  salary  provided  in  consideration  of  his 
aiding  in  the  'Mission'  at  Dundee.  Our  plans  have  been  some- 
what disconcerted  by  the  loss  of  the  building.  But  the  pastor 
has  stood  by  us  as  much  as  the  circumstances  have  permitted ;  and 
meanwhile  his  own  Church  has  developed  finely.  Starting  last 
June  with  a  communion  roll  less  than  twenty,  now  it  is  nearly 


89 

seventy.  Then  a  Sunday  School  few  in  numbers,  now  it  is  a 
thorough  School  with  fine  attendance.  There  is  the  full  equip- 
ment of  a  Church  with  a  devoted  constituency.  And  I  am  bound 
to  say  that  the  young  man  has  done  his  work  courageously,  cheer- 
fully and  with  first  rate  wisdom.  We  have  seen  the  pledge 
toward  his  support  redeemed  promptly  month  by  month.  I  have 
to  thank  our  Christian  Endeavor  for  the  gifts  they  have  put  into 
my  hands  on  this  account.  I  have  to  thank  our  Sunday  School 
also.  I  am  indebted  to  the  'Home  Mission'  envelopes  which  have 
been  dropped  into  our  collections.  So  by  the  good  guidance  and 
grace  of  God  the  account  is  kept  even  and  this  arm  of  service  is 
upheld.  I  ask  Christian  Endeavor  to  direct  its  missionary  offer- 
ing in  this  channel  yet  a  while  longer." 


From  a  sermon  on  "Led  by  a  Straight  Way,"  at  the  occa- 
sion of  the  "Twenty-Hfth  Anniversary,"  March  6,  1892. 

"Now  a  little  about  the  future. — This  Church  must  always 
carry  a  right  heavy  intellectual  ballast.  Everything  needs  to 
be  popularized  nowadays?  To  be  sure,  but  then  we  do  not 
want  all  the  meat  turned  to  soup. 

"There  is  always  something  to  be  said  on  weighty  subjects. 
There  has  to  be  something  in  preaching  besides  exhortation, 
and  stimulation,  and  botheration !  It  is  really  warming  and 
cheering  to  gather  full  seats  and  talk  over  animatedly  the  old 
and  ever  new  themes  of  the  Gospel  and  win  souls  to  accept 
them.  I  love  the  atmosphere  of  revival.  But,  when  it  is  not 
prevailing,  from  year's  end  to  year's  end,  there  must  be  preach- 
ing; and,  thank  God,  it  has  something  to  do,  if  it  can  only 
handle  real  subjects  and  handle  them  with  intellectual  force. 
There  can  be  a  good  deal  accomplished  by  clear-headed  preach- 
ing to  a  few  clear-headed  hearers.  The  thinking  thus  started 
gets  on  to  other  circles. 

"I  wish  we  could  honor  also  the  clear-headed  teaching  of 
religion.  There  are  unrealized  ideals  for  the  Sunday  School, 
along  the  line  of  simple  instructiveness.  Amid  the  great  de- 
mand for  fervor,  and  music,  and  cordiality,  I  am  not  at  all 
afraid  to  set  up  a  claim  for  sleek  and  strict  intellectuality.    Give 


90 

us  a  grasp  of  mind ;  give  us  critical  discernment  of  truth ;  give 
us  power  of  expression  that  will  cut  between  right  and  wrong 
like  the  surgeon's  knife.  Popularity  is  evanescent,  but  the 
man  who  has  helped  you  to  a  mental  grip  upon  truth,  and  a 
soul's  wedlock  to  righteousness,  is  never  to  be  forgotten." 

"This  Church  wants  to  enter  its  second  quarter  of  a  century 
floating  the  banner  of  generosity.  What  we  have  given  has 
not  hurt  us.  As  God  shall  prosper  us  we  proceed  in  the  same 
straight  way.  We  are  open  to  conviction  about  tithing  our 
incomes.  We  will  listen  to  the  committee  of  Christian 
Endeavor  which  would  like  to  suggest  that  we  assume  from 
this  time  the  entire  support  of  a  missionary  in  China.  We 
will  dream  about  a  parsonage.  We  will  imagine  a  new  Sun- 
day School  Hall.  We  will  presume  a  Mission  Church  paid  for. 
Meanwhile  we  will  try  to  secure  enough  for  ourselves  to  eat 
and  to  wear;  and  the  generous  intentions  will  all  work  out 
comfortably  in  time.  We  will  not  fret,  but  'to  do  good  and 
to  communicate  we  will  forget  not.'  " 

"The  Church  wants  to  plan  for  more  diligent  oversight.  It 
has  not  been  our  experience  that  too  much  prodding  of  delin- 
quent Church-members  has  been  profitable.  Scratching  a  sore 
does  not  cure  it.  If  we  let  it  alone,  it  may  get  well.  We  might 
poultice  it.  I  hold  that  each  Church-member  is  under  God's 
constraint.  When  he  goes  wrong  nobody  knows  it  better  than 
himself.  A  rebuke,  in  order  to  help  him,  must  be  administered 
in  most  gracious  temper.  But  a  manifestation  of  Christian 
love  and  kindness  will  soften  him  and  keep  him  in  shape  to 
come  back  to  duty  one  day.  I  have  never  had  happiness  in 
Church-discipline ;  but  I  have  had  inexhaustible  satisfaction  in 
turning  a  kindly  side  with  unweariable  patience  toward  one 
who  may  seem  to  err  or  to  be  slack," 

"And  now  we  need  to  set  our  hearts  with  renewed  devo- 
tion to  the  grateful  business  of  reaching  and  saving  souls  of 
men.  The  fruitful  Church  is  like  the  fig-tree  of  which  it  is 
true,  I  believe,  that  its  branches  may  bear  at  the  same  time 
ripened  figs  and  opening  blossoms,  not  to  say  also  fruit  in 
various  stages  of  growth.  We  have  always  ideals  about  reach- 
ing and  persuading  souls  that  are  far  better  than  our  attain- 
ment. One  thing  is  certain,  the  element  of  time  plays  a  greater 
part  in  all  good  work  toward  the  saving  of  souls  than  we  once 


91 

supposed.  We  have  imagined  that  there  might  be  an  instan- 
taneous conversion  and  all  was  secured.  Hardly  so;  it  is  still 
the  rule,  'Work  out  your  salvation,'  and  'Be  thou  faithful  unto 
death.' " 


From  a  sermon  on  "Six  Years  in  the  New  Church  and 
AN  Endeavor  to  Look  Ahead,"  from  Exodus  24  16 :  March  26, 
1893. 

"God  knows  no  hurry.  He  never  seizes  advantages.  What 
cannot  wait  is  not  worth  having.  The  way  to  work  with  Him 
is  to  be  slow  and  sure,  ever  deeply  studious  of  His  designs. 
Each  stage  is  a  preparation  for  one  higher,  until  you  shall  have 
reached  the  destined  summit.  If  you  tarry  six  days,  six  weeks, 
six  years,  on  a  certain  shelf  of  the  mountain,  it  is  simply  to  get 
breath  to  go  to  the  top." 

"That  joyous  Sabbath,  the  first  in  the  year  1887,  brought 
up  from  the  old  home  on  River  Street  the  congregation  that 
had  erected  this  edifice.  There  was  a  band  of  men  that  had 
learned  to  stand  shoulder  to  shoulder  and  had  carried  their 
Church  over  the  transition  with  power.  What  was  our  con- 
sternation to  see  that  phalanx  broken  after  a  few  months. 
One  and  another,  and  another,  died  in  the  prime  of  life,  to  our 
incurable  grief.  Then  one  and  another,  and  another,  was  each 
required,  by  the  exigencies  of  health  or  occupation,  to  change 
his  residence.  We  can  never  group  again  on  earth  the  band 
that  built  this  Church,  although  we  had  assumed,  never  ques- 
tioning, that  they  were  building  it  for  themselves.  It  hath 
proved  that,  like  the  prophets,  'not  unto  themselves,  but  unto 
you,  they  did  minister  those  things'  which  ye  now  enjoy.  Happily 
others  have  appeared  to  take  their  places.  We  rejoice  in  those 
who  have  been  inclined  to  cast  in  their  lot  here.  New  group- 
ing for  present  or  for  future  enterprises  will  be  formed." 

"Six  years  we  have  tarried  here  and  the  'glory  of  God  has 
abode  on  the  mount' ;  now  the  question  is,  if  the  Lord  higher 
up  does  not  call  out  of  the  cloud." 

"For  fear  that  He  does  call,  we  will  make  haste  to  look 
around  and  calculate  what  He  may  think  we  ought  to  have 
that  we  have  not." 


92 

"First,  I  am  sure  He  would  say:  'You  ought  to  have  a  big 
'Sunday  School  room.  You  ought  not  to  be  dainty  or  proud; 
'what  you  want  is  space,  light,  and  air.  Passaic  is  a  great 
'town  for  children ;  all  you  have  to  do  is  to  open  a  door  and 
'they  will  gather.  Yes;  you  want  a  spacious  Sunday  School 
'room.  Your  present  rooms  are  all  right  for  Church-parlors; 
'and  some  time  they  can  be  thrown  into  the  main  room  and 
'constitute  an  annexed  district  of  pews.  But  they  are  too  small 
'for  Sunday  School.' " 

"Now  a  message  like  that  is  unanswerable.  It  is  exactly 
true.  Who  has  wisdom  to  solve  the  Sunday  School  problem 
will  give  us  the  key  to  all  the  rest." 

"Do  we  need  a  manse?  'Manse'  is  Scotch  for  parsonage, 
and  it  is  rather  the  better  term.  It's  a  house  which  the  Church 
supplies  for  the  minister  to  live  in.  It  is  a  question  in  Church 
economy  whether  it  is  profitable  in  cities  and  suburbs  to  own 
a  manse,  or  maybe  cheaper  to  let  the  minister  rent  his  domicile 
as  do  so  many  of  the  people." 

"I  suppose  it  is  like  almost  all  other  questions,  not  to  be 
settled  as  a  theory,  but  according  to  facts.  If  a  chance  came 
to  a  Church  to  secure  a  'manse,'  it  might  be  inexcusable  to 
forfeit  the  opportunity.  When  a  congregation  is  bending  its 
attention  to  the  future,  if  this  object  is  in  sight  it  would  be 
unwisdom  not  to  fasten  consideration  upon  it.  One  man  knows 
just  as  well  as  another  whether  it  is,  or  is  not,  in  sight  for  us 
in  present  circumstances." 

"In  fair  judgment  the  Church  has  won  what  it  anticipated 
when  it  built  in  1886.  But,  all  things  considered,  the  unexpected 
advancement  of  the  city  considered,  the  outlook  for  the  future 
being  taken  into  account,  we  are  not  yet  quite  at  the  top  of 
Sinai.  The  plant,  to  wit,  Church,  manse  and  Sunday  School  hall, 
is  not  complete.' 

"I  do  not  know  but  it  devolves  on  us  who  have  had  the 
shoulder  to  the  wheel  so  long,  to  strike  out  the  final  plan.  If 
it  does  devolve  on  us,  let  us  do  it.  It  is  just  as  well  now  as  any 
time.  If  we  are  not  wise  now,  we  are  never  going  to  be.  If 
WE  are  not  wise  in  respect  to  these  things,  those  who  succeed 
us  can  hardly  be  so.  If  a  scheme  can  be  traced  in  black  and 
white  which  will  be  ultimate  for  this  First  Presbyterian  Church 
of  Passaic,  I  would  like  to  set  eyes  on  it.    I  would  not  be  afraid 


93 


to  attempt  it.  The  easiest  thing  in  the  world  to  do  is  the  right 
thing.  Anything  too  great  strains  a  body;  anything  top  small 
shrivels  a  body ;  the  exactly  right  thing  is  an  inspiration." 


From  a  sermon  on  "Attachment  to  the  House  of  the 
Lord,"  from  Psalm  26,  8,  preached  April  7,  1895. 

"The  time  has  fully  arrived  for  some  thorough  and  careful 
forecast  of  the  future.  Some  of  us  who  have  been  in  the  traces 
a  long  while  might  desire  to  rest ;  but  it  is  impossible.  There  is 
a  vitality  in  the  community  which  will  allow  us  no  repose.  There 
is  no  way  but  forward.  Since  we  erected  this  edifice  in  1886,  the 
North  Reformed  Church  has  built ;  the  Baptists  have  rebuilt ;  the 
new  Episcopal  Church  has  been  erected ;  the  Methodists  have  re- 
fitted their  House  of  Worship  and  put  up  a  chapel  in  the  north 
part  of  the  city ;  the  Congregationalists  have  obtained  their  edi- 
fice; the  Garfield  and  Dundee  Churches  have  been  established 
and  provided  with  houses  of  worship;  the  Germans  have  ob- 
tained a  property ;  the  Hollanders  of  one  congregation  have  our 
former  property,  while  another  has  erected  a  fine  building  on 
Hope  Avenue,  and  a  third  flourishes  on  Monroe  Street;  the 
Slavs  have  erected  a  Roman  Catholic  Church  and  the  Poles 
another;  the  Swedes  have  built  a  Lutheran  Church;  the  'colored 
people'  have  built, — and  yet  we  have  advanced ;  our  Sunday 
School  cries  out  for  more  room,  and  the  future  is  full  of  promise 
of  growth  in  the  community.  There  is  room  for  two  or  three 
thousand  people  to  settle  within  easy  distance  of  our  site.  They 
are  coming  and  sure  to  come.  Two  years  ago  we  procured  the 
adjacent  property  so  as  to  be  in  position  to  enlarge  our  facilities. 
It  must  inevitably  be  done.  The  time  has  arrived  to  strike  out 
the  plan.  We  want  the  complete  and  final  plan.  I  suppose  in 
1886  the  thought  was  that  this  Church  was  final ;  but  it  is  not. 
The  younger  people  coming  up  with  buoyancy  and  energy  crowd 
the  veterans.  We  must  have  plans  for  the  future.  No  matter 
how  long  it  requires  to  execute  them.  Remember  that  the  Ca- 
thedral of  Cologne  was  planned  in  the  13th  century  and  finished 
in  the  19th;  but  it  was  completed  in  accordance  with  the  draw- 
ings of  the  architect  of  the  13th  century.     The  first  business  of 


94 

our  new  Church  year  must  be  a  courageous  forecast  and  a 
definite  scheme  of  expansion.  I  hope  men  will  not  be  afraid  of 
it.  We  have  always  found  it  good  to  blaze  ahead.  We  have 
reached  an  opportunity.  They  will  be  happy  men  who  lend  their 
hearts  to  it  and  achieve  that  SOMETHING  which  remains  to 
be  done  in  and  by  this  congregation.  For  my  part  I  can  advo- 
cate no  policy  but  the  bold  one.  There  is  a  scheme  for  the  future 
in  the  materials  of  the  present.  There  is  no  living  man  who  sees 
it  clearly  yet ;  but  it  would  yield  to  discovery.  And  I  believe  that 
the  true  plan  for  the  future  would  be  found  more  simple  and 
more  practicable  than  many  of  us  now  think.  It  must  be  brought 
to  lines  on  architect's  paper.  So  far  need  not  cost  much  or 
frighten  anybody.  Then  if  it  is  imperative  to  wait,  why,  we  can 
wait  as  long  as  the  builders  of  Cologne !  But  that  would  not  be 
the  upshot.  What  is  right  can  be  done.  It  can  be  done  as  fast 
as  it  ought.     Let  it  be  undertaken." 

"Thus  hath  the  Lord  of  hosts  spoken,  saying,  'Execute  true  judg- 
ment, and  shew  mercy  and  compassion  every  man  to  his  brother:  and 
oppress  not  the  widow,  nor  the  fatherless,  the  stranger  nor  the  poor; 
and  let  none  of  you  imagine  evil  against  his  brother  in  your  heart." 
Zech.  vii:  9. 

"These  are  the  things  that  ye  shall  do:  Speak  ye  every  man  the  truth 
with  his  neighbor;  execute  the  judgment  of  truth  and  peace  in  your 
gates  :  let,  none  of  you  imaa;ine  evil  in  your  hearts  against  your  neighlwr 
and  love  no  false  bath:  for  all  these  are  things  that  I  hate,  saith  the 
Lord."    Zech.  viii:  16. 


(5ob'0  Mill  in  Sufterlng. 

Job  9,  24. 


Passaic,  July  17,  '04. 
Job  Ix:  24,   "If  it  be  not  He,  who  then  is  it?" 

One  could  hardly  name  another  line  in  the  whole  volume  of 
Scripture  whose  shade  of  meaning  is  so  elusive  as  this  which 
we  now  recite.  Of  course  we  have  read  it  from  the  "revised" 
English.  But  the  nine  simple  monosyllables  do  by  no  means  give 
expression  to  the  thought  that  struggled  for  utterance  in  the  mind 
of  him  who  was  speaking  under  the  name  Job. 

It  is  a  mind  startled  by  the  problem  of  suffering.  Startled? 
The  word  is  too  weak.  It  is  a  mind  thrilled  and  tortured  by  the 
problem  of  human  suffering. 

Job  is  proceeding  upon  the  presumption  that  God  directly  in- 
flicts suffering.  He  is  in  himself  an  example.  Indeed  he  is 
sketched  as  with  the  skill  of  a  consummate  artist,  at  the  opening 
of  the  book,  to  give  point  and  pungency  to  the  discussion  of 
God's  justice  in  inflicting  suffering.  Had  he  not  been  a  "man 
perfect  and  upright;  one  that  feared  God  and  eschewed  evil"? 
And  had  he  not  risen  honorably  to  the  summit  of  prosperity  and 
dignity  ?  Then  the  evil  day  dawned  and  he  was  given  over  to  the 
"adversary"  to  be  tormented.  First  the  "oxen  and  the  asses" 
were  swept  away  in  a  night  by  the  Sabeans ;  next  the  lightning 
struck  the  flocks  of  sheep  and  blighted  them ;  then  the  Chaldeans 
swooped  down  like  vultures  and  carried  off  the  wealth-bearing 
camels;  then  the  cyclone  struck  the  houses  and  buried  all  the 
children  dead  in  the  ruins;  and  finally  Job  himself  was  stricken 
with  loathsome  and  excruciating  boils,  that  gnawed  as  close  to 
the  vital  nerve  as  it  was  possible  to  bite  without  extinguishing 
life  itself.  It  is  agreed  that  art  cannot  surpass  the  delineation  of 
Job  as  a  picture  of  misery. 


96 

The  presumption  is  that  God  inflicted  it.  The  question  to 
Job's  mind  is  how  God  can  be  right.  He  dares  to  handle  the 
question,  as  he  would  carry  on  a  controversy  between  man  and 
man.    If  one,  trying  to  counsel  as  a  friend,  should  say : 

"Behold,  God  will  not  cast  away  a  perfect  man; 
Neither  will  He  uphold  the  evil-doers," — 

Job  will  reply: 

"  Of  a  truth  I  know  that  it  is  so : 
But  how  can  a  man  be  just  with  God?" 

and  he  will  rush  forward  like  a  torrent,  maintaining  that  God 
is  vindictive.  He  has  the  power ;  He  is  irresistible ;  He  is 
indiscriminating :  "He  destroyeth  the  perfect  and  the  wicked": 
"He  mocketh  at  the  trial  of  the  innocent" :  "the  earth  is  given 
into  the  hand  of  the  wicked":  "He  covereth  the  faces  of  the 
judges  thereof" :  all  things  seem  to  Job  to  be  out  of  order  and 
perverse ;  and  God  is  at  the  prompter's  desk  directing  the 
tragedy. 

"  If  it  be  not  He; 
Who  then  is  it?" 

The  disputants  in  the  Hebrew  drama  would  fain  break  or 
check  the  torrent  of  Job's  declamation.  One  must  needs  read 
the  whole,  and  read  it  with  even  closer  care  than  he  would 
read  Shakespeare,  or  Goethe,  or  Dante,  in  order  to  catch  the 
drift  of  thought  and  feeling.  In  the  main,  on  the  part  of  the 
so-called  friends  the  contention  is  that  suffering  comes  upon 
us  in  the  proper  and  orderly  administration  of  justice.  There 
are  most  stubborn  difficulties  in  the  way  of  maintaining  that 
cool  proposition.  I  know  nothing  more  diflficult,  nothing  more 
utterly  impossible,  than  to  maintain  the  proposition  in  the  face 
of  some  man  sorely  stricken  and  dismantled  in  the  prime  of 
life.  I  visit  such  a  man  these  days ;  and  I  listen  to  his  vehe- 
ment contention  that  God  has  dealt  unfairly  with  him.  And 
I  can  by  no  means  change  that  man's  mind  by  any  argument 
that  I  can  put  up  on  the  opposite  side  of  the  contention.  Nor 
could  Job's  visitors  overcome  and  silence  him  in  argument, 
the  challenge  being  simply  whether  God  were  dealing  justly. 

Again,  within  the  last  few  days  we  have  buried  one  whose 
deprivations,  it  seemed  to  us,  surpassed  the  depth  of  Job's  sore 


97 

inflictions.  Her  name  was  on  the  roll  of  this  Church,  and  she 
was  so  utterly  the  last  of  her  race,  and  she  had  been  so  unob- 
trusive and  so  unobserved  and  so  silent  in  the  Christian  life, 
that  it  seems  no  breach  of  delicacy  or  propriety  to  recall  her 
story.  Born  (on  the  other  side  of  the  sea)  perhaps  in  the  year 
1831,  her  mother  died  in  the  event  of  giving  her  birth.  She 
never  saw  a  mother's  face  or  heard  a  mother's  voice.  The 
father,  too,  dropped  out  of  the  story  before  she  was  born,  and 
the  mother's  parents  brought  up  the  waif.  With  them  she  came 
to  America  at  about  the  age  of  fifteen.  At  once  she  took  her 
place  at  work  in  the  mill.  But  the  mill  in  the  year  1846,  run  by 
water-power,  in  a  petty  village  far  from  the  railroad,  clumsy 
and  awkward  in  every  way,  was  a  different  institution  from  the 
mill  of  to-day. 

One  time  the  girl  ventured  too  near  the  floundering  arms 
of  a  cumbrous  wheel,  and  the  sleeve  on  her  left  arm  caught 
with  a  cruel  grip  that  drew  in  the  hand  to  the  elbow.  Instinc- 
tively she  threw  out  the  right  hand  to  rescue  the  other,  when 
that  also  was  drawn  into  the  crushing  vise.  It  is  better  imag- 
ined than  told.  And  imagination  can  reproduce  the  maimed 
girl,  when  rescued  from  the  clutch  of  the  wheel,  waiting  three 
hours  for  messengers  to  scour  the  country  and  bring  to  her 
relief  a  doctor.  Suffice  it  to  say  that  both  arms  were  ampu- 
tated. That  were  bad  enough ;  but  when  the  wounds  failed 
to  heal,  afterward  a  second  operation  was  necessary ;  and  out 
of  it  finally  the  girl  came  with  nothing  at  all  left  of  one  arm, 
and  only  a  stump  not  reaching  to  the  elbow-joint  of  her  once 
good  right  arm.  Eighty  and  fifty  years  was  she  to  carry  the 
burden  of  life  under  that  fearful  handicap. 

The  inflictions  upon  Job  recede  into  the  back-ground  before 
such  an  example.  Was  he  stripped  of  wealth?:  In  one  stroke 
was  she  bereft  of  all  the  chances,  prospects,  and  even  possi- 
bilities, of  anything  to  be  earned  or  acquired.  Was  he  robbed 
of  his  children  by  the  hurricane?:  In  one  moment  was  she 
condemned  to  childlessness  all  her  days.  Job's  wealth  was  re- 
placed ;  Job's  family  was  re-established ;  but  hers  was  a  depri- 
vation to  which  half  a  century  of  life  never  brought  a  stitch 
of  relief.  In  the  presence  of  Job's  aggravations  might  it  be 
discussed    whether    God    dealt    justly:    who    would    dare    take 


98 

up  that  discussion  in  the  presence  of  her  whom  we  laid  in  the 
grave  a  few  days  ago? 

The  drama  of  Job  offers  suggestions : 

One  is  the  careless  suggestion  that  trouble  comes  by 
chance.  It  was  an  accident,  they  would  say,  that  befell  the 
children  killed  in  the  cyclone;  it  was  an  accident  that  hap- 
pened to  the  sheep  struck  by  lightning;  it  was  an  accident  to 
the  girl  who  lost  her  hands  and  arms  in  the  mill ;  it  was  an 
accident  that  carried  off  a  thousand  lives  when  the  excursion 
boat  burned  in  the  river. 

Oh,  we  are  dismissing  lightly  a  thousand  calamities  as  "acci- 
dental." That  may  do  for  the  newspapers ;  it  may  do  even  for 
the  coroner's  jury ;  but  it  by  no  means  suffices  for  the  exac- 
tions of  profound  religious  thought,  such  as  shook  the  soul  of 
Job  in  the  book  that  bears  his  name. 

Another  suggestion  is  that  suffering  comes  in  the  execu- 
tion of  the  laws  of  cause  and  effect.  So  the  railway  collision, 
being  traced  to  a  mis-placed  switch,  is  regarded  as  explained. 
So  the  loss  of  Job's  oxen,  being  attributed  to  an  inroad  of  the 
Sabeans,  is  accounted  for.  The  herdsmen  should  not  have 
been  pasturing  or  plowing  on  the  dangerous  territory.  How 
Job's  "boils"  would  be  accounted  for  by  a  law  of  "cause  and 
effect,"  I  am  sure  I  don't  know :  it  is  a  poor,  lean  law,  anyhow, 
when  it  comes  to  a  religious  way  of  looking  at  things ;  and  so 
we  drop  it. 

Nowadays  it  is  higher-sounding  to  say  that  trouble  is  the 
unavoidable  friction  in  a  process  of  development.  The  sacri- 
fice of  some  thousands  of  human  lives  at  the  head  of  the  Yel- 
low Sea  is  on  account  of  friction  between  two  empires  in  the 
process  of  the  development  of  states  in  the  population  of  the 
globe.  And  the  calamities  of  Job  were  owing,  in  a  consider- 
able degree,  to  the  crude  stage  in  the  development  of  civiliza- 
tion which  allowed  the  Sabeans  and  the  Chaldeans  to  be  play- 
ing so  freely  as  bandits  and  robbers.  And  the  girl  might  com- 
fort herself — might  she? — with  the  thought  that  she  contribu- 
ted something  to  the  evolution  of  manufactures  in  America. 
A  poor  comfort  that :  it  never  entered  into  her  head.  It  would 
have  done  no  good  if  any  one  had  tried  to  put  it  there.  I  talked 
with  her  a  few  days  before  she  died — but,  I  have  not  told  all 
her  story  yet. 


99 

None  of  these  specious  answers  do  any  good  in  the  relig- 
ious discussion  of  the  problem  of  suffering.  We  fly  right  over 
a  process  of  evolution  and  confront  Him  Who  projected  tiie 
evolution.    We  ask  what  He  means  by  the  suffering. 

We  transport  our  minds  through  the  law  of  cause  and  effect 
as  swiftly  as  a  message  under-running  the  Atlantic  by  cable 
telegraph,  and  face  Him  Who  promulgated  the  law  of  cause 
and  effect  and  we  demand  what  He  means  by  suffering. 

We  ply  our  insistent  demand  for  the  first  or  the  final  cause 
in  the  problem  of  suffering,  and 

"  If  it  be  not  He; 
Who  then  is  it?" 

And  now  we  are  ready  to  say  that  the  problem  of  suffering 
may  not  be  perfectly  solved,  simply  as  no  part  of  natural  phe- 
nomena is  perfectly  solved.  Suffering  must  fall  into  the  ranks 
with  all  the  imperfect  sciences.  We  know  a  good  deal  about 
the  sciences,  and  we  know  a  good  deal  about  suffering. 

And  yet,  if  we  will  be  quiet  a  minute,  we  may  learn  sonv  - 
thing  about  the  patient  endurance  of  suffering  the  equal  of 
which  we  never  saw  before  and  will  never  see  again. 

We  left  the  girl  at  the  age  of  fifteen,  in  the  year  1846,  bereft 
as  we  described.  There  was  no  mother  to  speak  a  soothing 
word,  and  no  father  to  say,  "I  will  take  care  of  you."  The  aged 
grandparents  died  soon  after.  Then  she  slipped  into  the  home 
of  one  whom  she  might  call  brother.  A  dozen  years 
older  than  herself,  married  to  a  beautiful  young  woman, 
his  door  opened  to  the  crippled  girl.  No  children  were  ever 
bom  in  that  house.  The  years  brought  changes  as  they  bring  to 
every  family,  but  it  settled  more  and  more  immovably  into  a 
compact  of  those  three, — the  gruff,  exacting,  yet  withal  kind  and 
calculating  man ;  his  patient,  loving,  toilsome  wife ;  and  this 
helpless  person  between  them. 

O  do  not  think  it  was  a  dreary  household.  Altogether  the 
contrary.  They  always  had  a  garden  brilliant  with  flowers ;  the 
house  was  alive  with  canaries  and  other  singing  birds ;  there 
were  books  of  a  substantial  and  instructive  quality.  Any  one 
would  have  been  entertained  in  a  call  at  that  house  as  it  used 
to  be  thirty,  twenty,  or  fifteen  years  ago. 

Do  not  think  that  the  crippled  sister  was  an  idle  dependent. 
Far  from  it.     Nobody  more  industrious.     She  could  do  more 


lOO 

things  about  the  house  and  the  garden  than  you  would  imagine. 
Many  a  time  have  I  rung  that  door-bell  and  waited  for  her  to 
come,  turn  the  lock  and  open  the  door.  Once  she  did  not  respond, 
and  I  went  around  to  the  garden  and  found  her  running  the 
lawn-mower.  Usually  she  would  beckon  me  to  the  parlor  and 
bring  a  chair.  How  I  would  shrink  from  accepting  a  seat  that 
that  handless,  armless  woman  had  transported  across  the  room ! 
But  her  vivacious  way  of  doing  it  and  the  smile  on  her  face 
would  disarm  objection,  and  I  would  have  to  accept  her  polite- 
ness. I  mention  such  things  as  illustrations  of  the  ingenuity 
with  which  she  had  devised  means  to  overcome  her  terrible 
handicap.  How  much  better  so,  than  Job's  sitting  down  on 
an  ash  heap  and  howling  about  his  miseries. 

That  was  a  bright,  and  busy,  and  happy  home,  to  each  of  the 
three  inmates,  far  above  the  average  of  homes.  But  age  creeps 
on ;  and  the  dissolution  is  inevitable.  About  twelve  years  ago 
the  man  died.  Then  the  two  women  were  left  to  themselves. 
There  was  a  provision  for  their  support;  they  had  only  to  take 
care  of  each  other.  And  so  they  did  in  the  home ;  and  "they 
walked  to  the  House  of  God  together."  They  had  their  sittings 
here;  they  attended  worship,  and  came  duly  to  the  sacraments 
for  many  years. 

Then  they  had  to  face  the  infirmities  of  age.  Why  did  not 
God  let  the  maimed  and  helpless  one  go  first? 

But  He  ordered  it  the  other  way ;  and  the  one  with  hands  was 
left  to  be  taken  care  of  by  the  one  without  hands.  That  is  a 
very  long  story,  and  I  will  not  tell  it ;  but  there  is  one  incident  in 
it  that  sets  me  in  awe  at  the  providence  of  God. 

Of  course  a  person  without  arms  incurs  many  a  fall  and  has 
hard  work  to  get  up  unassisted.  In  the  midst  of  her  cares  this 
child  of  God  once  fell  and  broke  a  bone.  And  what  bone  do 
you  suppose  it  was?  It  was  that  poor  fragment  of  an  arm  that 
had  been  spared  to  her  in  the  calamity  of  fifty  years  ago.  That, 
her  sole  dependence,  had  to  be  bound  in  splints  and  carried  about 
for  weeks  till  the  fracture  should  heal ;  her  faithful  heart  all  the 
while  torn  at  the  sight  of  the  other  lying  in  bed  and  needing  her 
assistance.  If  ever  mortal  on  earth  might  call  in  question  the 
doctrine  of  divine  providence  it  seemed  to  me  that  here  was  the 
rightful  questioner. 

But  I  never  heard  from  her  lips  any  echo  of  Job's  complain- 


lOI 

ing.  It  was  well  indeed  that  there  was  in  her  no  murmuring 
disposition.     There  were  even  severer  things  in  store. 

Those  two  souls  depended  upon  each  other.  No  use  to  say 
what  might  have  been  arranged  for  their  comfort.  They  would 
have  their  own  way,  and  no  one  had  authority  to  overrule  them. 
Whatever  they  might  lack  in  the  outward  appliances  for  com- 
fort was  made  up  for  by  a  stern  and  grim  resolution  in  the  heart 
to  take  life  as  it  was  ordered  to  their  lot. 

And  the  lot  that  was  ordered  called  for  a  long  and  wearisome 
sickness  in  the  one  who  had  the  only  two  hands  there  were  in  the 
house.  Contrivances  and  ingenuities  provided  the  way  to  get 
along  through  the  months  that  led  down  the  steady  grade  to, 
at  last,  the  days,  then  hours  of  voiceless,  motionless,  and  almost 
unconscious  waiting  for  the  end. 

That  patient  died  toward  the  dawning  of  a  morning;  no  one 
else  in  the  house  but  the  armless  sister.  And  where  was  she? 
One  of  her  accidents  had  overtaken  her ;  one  of  the  worst. 
Bustling  about  some  way  she  had  mis-stepped  and  fallen  to  the 
foot  of  the  cellar  stairs ;  and  there  she  was  found  lying,  bruised 
and  blood-stained,  unable  so  much  as  to  rise  to  her  feet,  while 
the  other  had  been  drawing  her  last  breath  on  the  bed  overhead, 
unwatched,  untended.  Again  we  queried,  is  there  sarcasm  in 
divine  providence?  Who  could  have  ordered  fate  on  a  plan  that 
seems  so  cruel?  But  then,  our  own  judgment  commanded  silence, 
for  if  these  souls  themselves  utter  no  complaint,  why  should  we 
complain  for  them?  There  was  no  tone  for  the  funeral  that 
shortly  followed  but  the  tone  of  Christian  triumph.  She  that  was 
dead  had  fought  her  fight  as  she  wished  to  fight  it ;  had  finished 
her  course  and  kept  her  faith. 

Then  the  armless  woman,  seventy-three  years  old,  was  left 
alone.  In  our  last  talk  with  her  we  reminded  ourselves  of  the 
strangeness  of  the  providence  that  she,  the  utterly  helpless  one, 
should  outlive  all  the  rest  of  the  family  group.  She  felt  the 
wonder  and  awe  of  it.  There  was  the  house,  however,  there  was 
the  estate,  not  great  but  quite  sufficient,  and  there  was  her  stub- 
born determination  to  continue  to  live  as,  and  just  where,  she 
had  lived,  notwithstanding  it  left  her,  day  and  night,  much  of 
the  time  alone. 

One  day  the  Chief  of  Police  of  the  city  was  calling  on  her. 
He  was  a  life-long  friend,  and  in  some  sense  a  guardian  of  her 


102 

ititerests.     He  was  speaking  to  the  woman,  perhaps  in  remon- 
strance about  her  staying  alone  in  the  house. 
She  turned  upon  him  and  said  : 

"I'm  not  alone  here." 

"O,  you  are  not?"  he  repHed  in  surprise,  "who  is  with  you?" 

"God  is  here,"  she  answered  like  a  flash. 

He  related  the  fact  to  me,  as  we  stood  on  the  green  sward 
beside  her  grave  in  Cedar  Lawn. 

Was  God  there  that  night,  the  3d  of  July  ?  It  was  ten  o'clock 
and  she  was  moving  about  the  rooms,  her  lighted  lantern  under 
the  stump  of  an  arm.  She  started  to  go  up  the  stairs  to  her 
chamber.  Somewhere  in  the  ascent  something  went  wrong;  she 
lost  her  footing  and  fell  backward.  She  was  found  a  few  min- 
utes later,  her  head  doubled  under  the  weight  of  her  body  and 
life  gone  out  like  a  lighthouse  struck  by  a  cannon  ball. 
"I  am  not  alone,"  she  had  said,  "GOD  is  here." 

Was  He  there  then  ?  Who  ordered  that  event  ?  Was  it  chance  ? 
Or  was  it  fate?  Or  was  it  a  law  of  cause  and  effect;  or  was  it 
a  turn  in  a  development  of  some  process? 

Who  has  a  better  right  to  answer  than  she,  who  was  most 
concerned?    She  had  said,  "GOD  is  here." 

"If  it  be  not  HE,  WHO  then  is  it?" 

We  have  said  that  the  problem  of  suffering  may  not  be  per- 
fectly solved  at  present,  simply  as  no  part  of  natural  phenomena 
is  perfectly  understood. 

Now  we  are  to  say  that  it  may  be  sufficiently  cleared  up  for 
the  comfort  of  the  individual  himself ;  and  in  respect  to  the  total 
it  may  safely  be  left  to  the  eternal  goodness  of  God. 

We  have  been  speaking  of  two  whose  names  were  on  our 
roll  and  who  have  lately  died.  It  is  about  twelve  years  ago  that 
they  wished  to  unite  with  us ;  though  many  of  us  had  known  them 
a  long  while  before  then.  They  were  not  able  to  bring  formal 
certificates,  because  the  village  Church  to  which  they  had  be- 
longed previously  had  became  practically  extinct.  But  we  hap- 
pened to  meet  a  clergyman  who  had  been  pastor  there,  perhaps 
back  before  the  war.  We  asked  a  word  from  him,  and  he  re- 
plied, "It  gives  me  great  pleasure  to  testify  to  the  Church  mem- 


I03 

bership  of  these  persons,  and  to  their  most  exemplary  Christian 
character." 

Somewhere,  then,  away  back,  maybe  fifty  years  ago,  not  long 
after  the  terrible  privation  overtook  her,  did  the  woman  who  fell 
and  died  the  other  day,  think  out  the  question  of  her  relation 
to  God,  and  become  submissive  to  His  Will. 

"What  Job  stormed  and  raged  about,  she  accomplished.  What 
Jesus  did,  so  calmly  yet  so  grandly,  in  the  garden  of  Gethsemane, 
when  He  said,  'Not  my  will,  but  Thine  be  done,'  she,  too,  suc- 
ceeded in  doing  in  her  heart.  She  came  to  a  peaceful  under- 
standing with  God  in  regard  to  her  afflictions,  so  far  as  it  con- 
cerned herself.  I  do  not  remember  a  word  of  complaint,  in  the 
style  of  Job's  complaints,  in  all  the  years  of  my  acquaintance. 
She  had  accepted  her  lot  as  the  Will  of  God.  Not  that  she  ever 
so  formulated  it  in  language ;  but,  what  is  better,  she  so  lived  it. 
She  took  up  her  cross,  heavy,  unutterably  heavy  cross  that  it  was, 
and  patiently,  even  cheerfully  follov/ed  Christ.  'She  did  what 
she  could.' 

"Her  last  work  on  earth  was  among  the  flowers  that  God 
caused  to  blossom  in  her  garden.  Her  last  thoughts  were  of 
people  whom  God  had  made  her  friends.  Her  supreme  human 
wish  was  to  be  independent;  and  that  wish  was  granted  to  the 
utmost  letter.  And  all  the  rest, — the  mountainous  pile  of  ques- 
tions that  men  dispute  about,  were  left  over  to  the  better  under- 
standing of  a  future  life. 

"Job  has  become  a  pale  figure  to  my  imagination.  I  have 
seen  a  life  of  privation  and  suffering,  in  comparison  with  which 
his  troubles  were  easy.  And  I  have  seen  it  borne,  to  the  end, 
witlT  a  serene  submission  to  the  Will  of  God,  beside  which  his 
wailing  and  writhing  appear  sheer  agonies  of  intellect.  They 
stumbled  at  the  lesson ;   while  the  Christian  girl  learned  it. 

"With  better  right  than  he,  could  she  say,  'Naked  came  I  out 
of  my  mother's  womb.' 

"Then,  that  fateful  night,  three  score  and  ten  years  with  three 
added,  she  might  have  changed  his  tense,  and  said,  'Naked  I  do 
return.' 

"And  all  along  the  unmurmuring  years  she  had  been  saying. 
The  Lord  gave,  and  the  Lord  hath  taken  away :  Blessed  be  the 
name  of  the  Lord.'  " 


3e0U0  SeainninG  to  ITcacb. 

Luke  3,  23. 


Passaic,  Nov.  27,  04. 

Luke  iii:23,  "And  Jesus  Himself  when  He  began  to  teach,  was  about 

thirty  years  of  age." 

A  recent  periodical  contains  a  notice  of  an  American  theo- 
logical professor  who  has  died  in  the  current  year.  He  had 
attained  distinction  in  his  department.  Many  a  reader  will  take 
note  how  he  won.  Born  in  the  year  1844,  he  graduated  from  a 
New  England  college  at  the  age  of  twenty-three.  He  went 
directly  to  a  Seminary  and  graduated  in  theology  in  the  class  of 
187a  at  the  age  of  twenty-six.  Naturally  he  might  have  taken 
a  Church  and  become  a  pastor.  But  his  course  was  otherwise. 
Means  coming  to  hand  he  went  to  Europe  for  further  study.  He 
spent  many  years  in  the  Universities  of  the  Old  World.  Not 
until  he  was  at  the  age  of  thirty-four  years  was  he  ready  to  as- 
sume a  professorship  in  Chicago.  But  he  soon  took  a  leading 
rank  in  the  scholarship  of  the  Old  Testament  and  produced  bril- 
liant results.  He  had  taught  twenty-five  years,  when  he  died  a 
few  months  ago.  Twenty-five  years  out  of  a  life  of  sixty  were 
devoted  to  instruction.  It  seems  too  small  a  part ;  but  the  dis- 
tinguished professor's  career  is  justified  in  the  eyes  of  men  of 
learning. 

Compare  the  career  of  Jesus.  Born  near  the  middle  of  the 
reign  of  Augustus,  the  story  of  His  nurture  is  entirely  hidden. 
One  solitary  incident  occurring  when  He  was  twelve  years  of  age 
is  preserved.  Then  for  a  moment  He  was  found  "in  the  temple, 
sitting  in  the  midst  of  the  doctors,  both  hearing  them  and  asking 
them  questions." 

The  observant  and  inquisitive  child !  Then  the  curtain  falls. 
Eighteen  years  of  youth  and  early  manhood  pass  without  a  letter 
of  record.     At  length  He  reaches  His  active  career  and  "when 


105 

He  began  to  teach,  was  about  thirty  years  of  age."  It  is  well 
known  that  His  teaching  was  completed  within  a  period  of  little 
more  than  three  years,  when  it  ended  in  His  crucifixion.  Thirty 
years  of  preparation  and  waiting  for  no  more  than  three  years 
of  action !     It  seems  out  of  all  proportion. 

Now  we  address  ourselves  to  the  inquiry  with  what  condi- 
tions of  precise  and  complete  knowledge  was  Jesus  invested  when 
He  thus  began  to  teach? 

First,  and  at  the  basis,  so  to  speak,  we  observe  that  He  had 
lived  those  long  years  within  an  epitome  of  nature  as  complete 
as  could  well  be  embraced  in  the  sphere  of  a  life,  if  the  person 
living  it  were  to  be  stationary.  If  one  may  travel  he  may  see  all 
the  world ;  but  if  one  must  be  sedentary  it  becomes  of  great  sig- 
nificance where  he  is  set  down. 

Now  Nazareth,  where  Jesus  passed  His  unrecorded  years,  has 
been  misunderstood.  The  slur,  "Can  any  good  thing  come  out 
of  Nazareth  ?"  has  misled  us.  In  truth,  it  was  a  regal  site.  Few 
places  on  the  face  of  the  earth  combine  such  advantages  for  ap- 
prehending nature.  It  lies  in  the  temperate  latitude,  but  the  eye 
takes  in  snow-topped  Hermon,  where  there  is  Arctic  climate.  It 
is  a  common  journey  to  the  deep  vale  of  the  Jordan,  even  to  the 
Dead  Sea,  where  the  atmosphere  is  torrid.  The  entire  range  of 
cold  and  heat  is  accessible  by  a  tour  on  foot.  Then  there  is 
rugged  mountain,  fertile  valley,  terraced  hill-side,  bleak  desert, 
sandy  seashore,  infested  wilderness, — all  within  reach,  if  one  be 
only  addicted  to  pedestrian  tours.  The  vegetation  of  that  land 
was  diversified.  If  King  Solomon  were  able  to  speak  "of  trees 
from  the  cedar  that  is  in  Lebanon  even  unto  the  hyssop  that 
springeth  out  of  the  wall ;"  to  speak  also  of  "beasts,  and  of  fowl, 
and  of  creeping  things,  and  of  fishes,"  He  Who  was  "greater 
than  Solomon"  would  not  have  overlooked  the  opportunity  for 
that  ample  knowledge  of  nature.  From  Nazareth  could  He  be- 
hold with  naked  eye,  the  inland  lake,  the  salt  sea,  the  gurgling 
brook,  the  turbulent  river;  then  the  storm  cloud,  the  brilliant 
sunrise  or  the  glowing  sunset;  and  at  night  the  most  dazzling 
display  of  the  starry  skies.  If  one  might  not  travel  (in  the  mod- 
ern sense  of  the  word)  Nazareth  would  serve  Him  as  an  epitome 
of  nature. 

Then  Jesus,  before  He  began  to  teach,  being  thirty  years  of 


io6 

age,  had  been  in  touch  with  human  society  in  phases  so  various 
as  quite  to  comprise  the  subject. 

Here,  however,  we  may  be  obliged  to  revise  our  predisposi- 
tions. Perhaps  we  have  acquiesced  in  the  blank  and  have  tacitly 
assumed  that  Jesus  in  all  those  untold  years  lived  as  a  pale  re- 
cluse in  His  mother's  domicile.  We  now  question  the  presump- 
tion. The  one  fact  known  does  quite  demolish  such  a  theory. 
At  twelve  years  of  age  he  broke  the  restraint  and  faced  the  founts 
of  information.  We  are  now  going  to  accept  the  hint  and  to 
assume  that  Jesus  through  all  those  years  was  the  most  ob- 
servant and  the  most  inquisitive  person  that  ever  lived  among 
men.  We  are  going  to  assume  that  He  was  abroad,  frequenting 
the  fields,  the  work-shops ;  then  the  streets,  the  villages,  the  lake 
shores ;  climbing  the  mountains,  threading  the  deserts,  unearth- 
ing curious  things ;  and  especially  that  He  familiarized  Himself 
with  life  in  near-by  Tiberias,  the  capital  of  Herod's  tetrarchy, 
and  many  times  made  leisurely  tours  to  Jerusalem  unheralded 
and  unnoticed.  To  such  an  observer  and  inquirer  a  marvellous 
variety  of  human  life  was  exposed.  The  Jewish  substratum  of 
society  was  tunnelled  and  torn  by  all  sorts  of  invaders.  The 
Greek  peoples  were  everywhere  for  trade ;  the  Romans  were 
every  where  for  governing;  languages  were  in  Babel-like  con- 
fusion ;  customs  jostled  against  each  other  in  rivalry ;  races 
stood  at  arms  in  mutual  hostility ;  only  the  iron  sceptre  of  the 
empire  kept  any  semblance  of  order.  Jesus  walked  full  thirty 
years,  child,  boy,  man,  in  that  maelstrom  of  humanity  before 
He  opened  His  lips  to  teach.  Always  observant,  always  in- 
quisitive, always  retentive,  never  ambitious,  never  wasteful  of 
strength  or  energy,  what  store  of  knowledge  did  He  not  ac- 
cumulate! What  maturity  of  judgment  had  He  not  acquired! 
What  precision  in  estimate  of  mankind  and  man! 

Keeping  to  our  present  method  it  is  proper  to  observe  that 
for  such  an  One  as  the  Son  of  Mary  there  was  just  then  and 
there  a  rich  intellectual  nurture. 

I  know,  indeed,  how  difficult  for  us  to  divest  ourselves  of  the 
notion  that  He  had  not  our  schools,  our  universities,  our  librar- 
ies, our  newspapers,  our  telegraphs,  our  resumes  of  world-wide 
information ;  and  how  difficult  not  to  infer  that  He  had  nothing 
intellectually  stimulating.  But  we  are  altogether  wrong;  and 
I  wish  now  to  sponge  out  those  dicta  of  our  preposterous  self- 


I07 

esteem.  I  wish  to  say  that  Jesus,  during  those  thirty  years,  lived 
in  an  atmosphere  intensely  stimulating  to  the  intellect. 

Remember  that  we  have  to  blot  from  existence  nearly  two 
thousand  years  of  time  in  order  to  get  back  and  stand  beside 
the  child  and  youth  in  Nazareth.  That  carries  away  nineteen- 
twentieths  of  all  that  has  interested  us.  But  it  takes  us  into  a 
position  where  other  great  thoughts  and  themes  fill  the  world 
and  engage  all  the  powers  of  human  intelligence. 

When  Jesus  was  young  the  history  of  oriental  empires  should 
have  been  a  living  and  common  story.  What  is  to-day  slowly 
and  painfully  deciphered  from  unburied  ruins  in  Babylonia, 
and  Egypt  and  all  the  Orient,  was  then  a  vivid  recitation.  It 
should  have  been,  too,  a  story  told.  Does  someone  ask, 
"Where  are  the  books?"  Let  the  questioner  understand  that 
there  may  be  knowledge  without  books.  Once,  men  learned 
by  the  hearing  of  the  ear.  History  was  recited.  The 
annals  of  empires  were  told.  If  told  within  the  hear- 
ing of  the  boy  who  was  pre-eminently  inquisitive  and 
observant,  did  He  fail  to  absorb  it?  I  can  believe 
that  Jesus  knew  the  world's  history  from  the  beginning  better 
than  the  brightest  undergraduate  in  American  colleges  can  tell 
of  his  own  country.  There  are  names  which  should  have  thrilled 
Him.  There  is  Nebuchadnezzar,  the  founder  of  Babylon ;  there 
is  Cyrus  the  Persian,  conqueror  of  the  same  Babylon ;  there  is 
Alexander  the  Great,  only  some  three  hundred  years  prior  to 
His  day:  and  especially  there  was  the  name  of  Julius  Caesar,  the 
greatest  among  mortals,  who  fell  under  the  stroke  of  the  as- 
sassin, barely  forty  years  before  Jesus  was  born.  I  am  pre- 
suming now  that  Jesus  came  to  know,  and  to  weigh,  and  to  ap- 
preciate all  these  histories. 

The  keenest  thinkers  prior  to,  and  in,  His  hour  were,  of 
course,  the  Greeks.  Now  let  us  not  obfuscate  ourselves  with 
the  presumption  that  in  order  to  get  that  treasure  of  thought, 
Jesus  must  needs  begin  like  an  American  boy  with  a  Greek 
grammar  and  toilsomely  learn  a  dead  language.  Why,  the 
language  was  spoken  on  every  hand.  If  He  needed  it  He 
had  only  to  pick  it  up.  Nor  did  He  require  to  slave  at  school 
over  the  Greek  authors,  dead  or  alive.  The  salient  features 
of  Greek  philosophy  should  have  been  then  the  general  prop- 
erty of  thinking  men.     To  get  the  treasure  He  only  needed 


io8 

to  come  within  hearing  of  scholarly  people  in  the  same  way 
that  he  gravitated  to  the  presence  of  Jewish  "doctors"  when 
He  was  twelve  years  old. 

Then  let  us  remember  that  Latin  literature  was  at  its  richest 
bloom  just  those  hours  while  Jesus  was  living.  It  is  not  neces- 
sary to  imagine  that  He  studied  Latin  after  the  fashion  of  the 
High  School  boy  of  to-day,  as  of  course  He  did  not.  It  is  only 
useful  to  presume  that  the  essence  and  flavor  of  that  fresh 
thought  from  the  West  was  wafted  to  the  Orient  in  the  train 
of  the  Roman  conquerors  and  rulers,  and  that  He  Who  sur- 
passed all  others  in  the  quickness  of  His  perceptions  caught  at 
it  the  first  of  all.  Then  it  were  most  natural  that  the  maxims  of 
Roman  law,  forced  upon  the  conquered  people  should  have  been 
discussed  in  the  land  where  lived  the  proud  and  virile  race,  born 
and  bred  to  law  as  Moses  had  codified  it.  I  am  in  a  mood  to 
believe  that  Jesus  long  before  He  touched  the  age  of  thirty  years 
had  mastered  the  Roman  law. 

Another  suggestion  should  appeal  to  us.  We  mean  now  the 
fact  that  Jesus  read  the  Hebrew  scriptures ;  and  that  those 
scriptures  were  read  by  Him  on  their  own  ground  and  in  their 
pristine  light.  Will  we  take  in  the  proposition  ?  Will  we  remem- 
ber that  we  are  reading  the  Old  Testament  on  the  other  side  of 
the  globe  from  where  it  was  enacted  and  written ;  some  thousand 
of  years  also  after  it  was  actual ;  in  a  language  utterly  unre- 
lated to  that  in  which  it  was  composed,  and  with  minds  stuffed 
full  of  modern  conceptions.  How  unspeakably  different  was  it 
with  Jesus  reading !  There  were  the  sites  before  His  eyes  where 
the  things  happened.  There  were  the  towns  and  cities,  the  rivers 
and  the  mountains,  the  routes  of  travel  and  the  caves  of  refuge. 
He  could  locate  the  whole  story  of  the  Old  Testament.  Then  the 
language,  though  not  still  spoken  perhaps,  was  in  a  manner 
living  to  His  ears.  He  caught  the  subtle  meaning  of  phrases. 
The  rhythm  of  words  and  poetic  lines  touched  Him.  It  was 
like  a  mother  tongue.  And  the  modes  of  thought,  the  passions 
of  the  thwarted  prophets,  the  raptures  of  the  sanguine  poets, 
the  melancholy  of  a  Job — everything  in  the  books, — so  hard  and 
dry  to  us — was  sweet  and  succulent  to  the  child  bred  in  the 
synagogue,  thrilled  with  patriotism  and  coming  to  conscious- 
ness of  Sonship  to  God. 

I  deplore  that  I  have  lived  so  long,  and  have  never  before 


I09 

thought  of,  so  as  to  appreciate,  that  magnetic  atmosphere  in 
which  Jesus,  as  child,  as  youth,  and  as  maturing  man,  passed 
the  unwritten  thirty  years. 

But  we  must  shift  the  aim  now  in  order  to  observe  how  all 
that  time  Jesus  had  within  Him  the  incentives  of  a  pure  nature. 
Not  in  the  least  will  we  now  dogmatize  about  His  virgin  birth. 
The  practical  point  in  that  concise  relation  of  St.  Luke  concern- 
ing the  advent  and  infancy,  is  that  He  came  to  life  untarnished. 
The  innocency  of  the  babe  is  not  the  adorable  thing  about  it. 
It  is  far  more  important  that  the  boy  at  five  years  could  look 
out  upon  the  world  around  Nazareth  with  straight  sight,  and 
could  take  the  facts  back  to  be  cogitated  in  a  pure  soul.  The 
important  feature  is  that  the  boy  at  twelve  had  an  untarnished 
nature  so  that  He  could  sit  guileless  and  fearless  at  the  stools 
of  doctors  and  both  hear  and  ask  them  questions.  And  it  rises 
in  value  as  we  go  on  to  think  that  He  could  take  the  story  of  the 
empires  into  a  mind  that  ran  clear  in  its  operations,  as  a  moun- 
tain brook ;  that  He  could  analyze  Nebuchadnezzar,  Cyrus,  Alex- 
ander— that  He  could  analyze  Julius  Csesar,  the  palpitation  of 
whose  energy  still  thrilled  the  world, — and  could  correctly  tell 
wherein  all  these  were  weak  and  had  failed., 

I  am  trying  to  impress  myself  with  the  stirring  thought  that 
Jesus,  through  all  the  thirty  years  under  review,  had  faculties 
which  had  been  protected  from  contamination,  or  weakening  by 
any  kind  of  injury.  Are  we  not  to  fill  the  years  with  such  mental 
activities  as  would  be  spontaneous  and  irrepressible  in  such  a 
nature?  By  what  show  of  authority  or  what  shadow  of  reason 
have  we  been  always  thinking  of  the  long  period  as  a  colorless 
blank,  and  a  lifeless  desert  in  the  biography  of  Jesus?  Will  we 
not  now  imagine  Him  the  keenest  observer,  the  shrewdest  critic, 
the  most  farsighted  prophet,  the  mind  of  broadest  comprehen- 
sion, not  only  of  His  age  but  of  any  age? 

At  thirty  the  scholarly  man  will  have  arrived  at  his  point 
of  view  and  will  have  discovered  his  course.  He  may  not  have 
matured,  but  he  will  have  got  his  direction  and  will  have  fixed 
his  aim.  It  was  with  Jesus  as  with  other  men.  At  thirty  He 
had  reached  the  parting  of  the  ways  and  must  needs  choose  His 
career.  Conditions  and  preparations  had  culminated.  The  bap- 
tism in  the  Jordan  at  the  hand  of  John  marks  the  date  and  the 
outpouring    of    the    Holy    Spirit,  with  the  voice  from  heaven, 


no 

crowns  the  long  stage  of  observation,  reflection,  tuition  and  ex- 
perience. 

Jesus  then  came  to  the  consciousness  of  His  power.  He  then 
must  choose  His  career.  If  we  may  think  and  speak  in  this  way, 
the  "temptations"  explain  themselves.  They  were  the  thrusting 
aside  of  such  proffers  as  ambition  had  to  suggest.  The  tempta- 
tions were  three,  or  classified  as  three. 

Had  Jesus  come  to  the  consciousness  of  power  over  the 
course  of  nature,  so  that  He  could  produce  bread  faster  than 
by  the  wheat  bin,  the  grist-mill  and  the  baker's  oven?  To 
produce  bread  is  the  key  to  wealth,  command,  and  even  empire. 
When  Jesus  did  miracle  in  that  line  He  kept  Himself  within  the 
course  of  nature.  He  turned  wheaten  loaves  into  more  loaves. 
He  was  not  far  from  nature,  for  nature  constantly  turns  sacks 
of  wheat  into  more  wheat.  It  was  a  satanic  suggestion  to  strain 
power  and  turn  stones  into  bread.  He  properly  scorned  the 
thought. 

It  scarcely  needed  the  climbing  of  a  high  mountain  to  get 
into  His  mind  the  idea  of  world-wide  empire.  Had  He  not 
heard  of  Alexander,  who  died  at  the  age  of  thirty-three,  weeping 
(they  say)  because  there  were  no  more  realms  for  him  to  con- 
quer ?  Had  he  not  reflected  well  upon  the  recent  career  of  Caesar, 
the  founder  of  imperialism?  Did  He  not  comprehend  that  the 
risings  of  power  in  His  own  soul,  the  ability  He  began  to  feel 
to  command  men,  the  arts  He  began  to  be  conscious  of  to  de- 
velop resources,  the  passion  of  the  age  for  revolution, — all  offered 
to  Him  an  incomparable  chance  to  seize  the  empire  of  the  world. 
He  saw,  too,  the  wrong  of  it  as  an  eruption  of  personal  am- 
bition and  He  thrust  it  away. 

Had  not  Jesus  heard  the  voice  saying  from  Heaven,  "This 
is  My  beloved  Son"?  Then  would  not  God  protect  His  Son? 
"Try  it,"  came  the  thought.  "Leap  recklessly  from  the  pinnacle 
of  the  temple  in  the  sight  of  the  crowd  and  demonstrate  how 
God  will  hold  up  His  Son."  But  that  was  spectacular.  That 
was  the  folly  of  a  show,  with  no  other  purpose  but  to  win 
momentary  favor  with  the  mob.    Jesus  rejected  it  with  scorn. 

What  was  He  thinking?  Conscious  of  the  culminated  pow- 
ers within  Him,  now  at  the  age  of  thirty  years,  what  was  He 
thinking  ? 

He  was  measuring  the  cost  of  attempting  to  introduce  and 


Ill 


to  give  the  mastery  to  truth  and  righteousness  among  men. 
"For  the  kingdom  of  God  is  not  meat  and  drink;  but  righteous- 
ness and  peace  and  joy  in  the  Holy  Ghost." 

What  did  He  refuse  to  think  about?  He  refused  to  think 
about  using  His  incomparable  abilities  to  gather  an  empire 
around  Himself  as  monarchical  center.  From  the  start  He  said, 
"My  kingdom  is  not  of  this  world."  No  Cyrus,  no  Alexander, 
no  Caesar  afforded  Him  a  precedent.  He  proposed  a  thing 
unique  and  sublime.  He  proposed  to  inject  truth  and  right- 
eousness into  society,  a  working  force  in  souls  of  men,  and 
make  sure  that  the  same  would  gain  headway,  increase  with  time, 
secure  mastery,  and  at  length  rule.  Not  easily  should  such  a 
project  be  launched.  Wickedness  was  intrenched.  Whoever 
should  storm  the  citadel  would  be  apt  to  pay  the  price  with  his 
life.  Jesus  fortified  His  heart  to  make  the  attack  and  win.  He 
would  establish  the  kingdom  of  God,  though  the  kingdoms  of 
the  world  hung  Him  on  a  Cross. 

"Being  about  thirty  years  of  age,"  according  to  our  present 
view,  Jesus  had  mastered  all  that  is  embraced  by  us  under  the 
two  categories,  history  and  prophecy.  He  had  mastered  the 
story  of  the  past,  and  He  forecasted  the  course  of  the  future. 
He  saw  in  one  comprehensive  view  the  problem  of  the  world. 
He  took  into  His  hand  the  key  to  control  it.  He  had  considered 
every  phase  and  every  possible  variation  in  human  society.  "He 
needed  not  that  any  should  testify  to  Him  of  man,  for  He  knew 
what  was  in  a  man."  He  could  not  be  deceived  in  regard  to  any 
person  that  should  come  within  His  sight.  He  had  looked 
deeper  into  nature  than  any  scientist  of  the  twentieth  century. 
In  my  opinion  we  ought  not  to  speak  of  the  miracles  of  Jesus 
as  contradictions  of  the  laws  of  nature,  but  rather  as  acts  wrought 
in  a  fuller  comprehension  and  command  of  the  lav/s  of  nature 
than  any  one  else  had  attained.  There  was  no  reason  why  He 
should  violate  nature ;  there  was  the  best  of  reason  why  He 
should  lovingly  concur  with  the  laws  of  God  in  nature.  Know- 
ing those  laws,  knowing  the  heart  of  man,  then  appreciating  the 
world  from  its  beginning  in  the  past  to  its  consummation  in  the 
future.  He  laid  hold  of  the  proposition  to  give  the  kingdom  unto 
truth  and  righteousness,  the  truth  and  righteousness  that  are 
God  in  essence. 


112 

Time  was  not  an  important  consideration.  "One  day  is  v/ith 
the  Lord  as  a  thousand  years;  and  thousand  years  as  one  day." 
A  human  Hfe  is  as  a  breath  that  suspires  and  vanishes.  But  the 
projection  which  Jesus  initiated  when  "He  began  to  teach"  goes 
on.  For  the  moment  we  have  our  part  in  it.  To-morrow  we 
will  be  gone.  Some  one  else  will  then  take  it  up.  Just  as  be- 
fore us  there  have  been  those  to  promote  it.  There  have  been 
Christian  sages  and  saints ;  there  have  been  martyrs  and  apostles, 
a  goodly  fellowship,  touching  back  to  the  hand  and  the  beating 
heart  of  Himself. 

Whom  let  us  remember.  "And  considering  the  issue  of  their 
life,  imitate  their  faith.  JESUS  CHRIST  is  the  same  yester- 
day, and  to-day;  yea,  and  forever." 


HII  ^bln^s  Belivercb  to  3c0U9. 

Matt,  ii,  27. 


Passaic,  Dec.  4,  04. 

Matt.  xi:27,  "All  things  have  heen  delivered  unto  Me  of  My  Father: 
and  no  one  knoweth  the  Son,  save  the  Father;  neither  doth  any  know 
the  Father,  save  the  Son,  and  he  to  whomsoever  the  Son  willeth  to 
reveal  Him." 

A  long  time  have  we  delayed  and  hesitated  before  attempting 
a  sermon  upon  this  sublime  utterance  of  our  Lord  Jesus,  His 
tone  never  rises  higher ;  never  is  His  voice  clearer.  To  make 
this  proposition  somewhat  real  is  to  clarify  the  richest  field  in 
religious  inquiries. 

Let  it  be  noticed  that  the  paragraph  in  St.  Matthew's  book 
stands  apart.  "At  that  season  Jesus  answered  and  said."  No 
mark  indicates  the  date.  Not  so  much  as  a  hyphen  connects  it 
with  what  goes  before  or  what  stands  around.  Here  is  pure 
thought  isolated  and  resting  upon  its  own  foundations. 

Let  it  be  noticed  that  Jesus  spoke  from  His  position  as  a  man 
in  the  midst  of  men.  We  must  throw  ourselves  back  and  take 
a  place  beside  Him,  in  the  group  that  heard  Him,  and  understand 
Him  as  He  required  to  be  understood  then  and  there.  Surprised 
must  have  been  those  minds  when  they  caught  the  force  of  His 
language,  saying  firmly,  "All  things  have  been  delivered  unto 
Me  of  My  Father."  For  it  was  understood  by  those  who  heard 
Him  that  "He  called  God  His  own  Father." 

What  was  that  endowment  upon  Jesus  that  justified  Him  in 
the  saying?    Such  is  the  question  of  the  present  sermon. 

Our  first  proposition  is  in  these  words,  "All  things  were 
given  unto  Him  that  He  should  know  them." 

The  atmosphere,  or  element,  of  our  remarkable  Scripture  is 
cognizance  or  cognition.  It  will  help  us  much  if  we  make  the 
limitation.  Is  nothing  given  to  me  unless  I  grasp  it?  Is  noth- 
ing given  to  me  unless  I  control  it?     Is  nothing  given  to  me 


114 

unless  I  am  empowered  to  exclude  all  others  from  sharing  it? 
No,  indeed.  The  finest  work  of  art  in  all  the  galleries  is  mine 
if  I  may  but  see  and  appreciate  it.  I  care  not  who  owns  it  to 
sell  or  buy.  It  is  mine  if  its  merit  has  entered  my  soul.  The 
wisest  book  in  the  world  is  given  to  me,  if  I  may  but  understand 
it.  Let  a  millionaire  possess  the  pages  and  binding,  and  let  him 
trade  it.  Perhaps  he  does  not  master  the  contents.  If  he  does 
not,  and  I  do,  the  book  is  more  mine  than  his.  The  one  who  has 
the  spiritual  essence  owns  the  volume  rather  than  the  one  who 
claims  the  parchment  and  printing. 

The  whole  vault  of  the  starry  skies  at  night  is  given  to  the 
astronomer  who  understands  the  vision.  He  may  not  touch  one 
star;  he  may  not  control  a  movement;  but  he  is  not  distressed 
at  such  an  embargo;  he  is  satisfied  when  he  only  knows. 

"At  that  season  Jesus  answered  and  said,  I  thank  Thee,  O 
Father,  Lord  of  Heaven  and  earth,  that  Thou  didst  hide  these 
things  from  the  wise  and  prudent  and  didst  reveal  them  unto 
babes."  Nothing  there  but  the  play  of  knowledge.  No  power, 
no  possession,  no  control,  surely  no  hoarding,  no  domineering. 
Only  a  revelation,  a  disclosure;  and  on  the  other  side  an  ap- 
preciation, an  apprehension  by  knowledge. 

And  thereupon  He  adds,  "All  things  have  been  given  unto 
Me  of  My  Father."  Let  us,  therefore,  imagine  ourselves  stand- 
ing at  the  side  of  Jesus  a  certain  moment  when  He  felt  conscious 
that  He  had  arrived  at  a  full  understanding  of  "all  things." 

One  of  the  early  Christian  thinkers  and  writers  caught  this 
shading  of  the  text.  Origen  says,  "To  a  nature  that  is  incor- 
poreal and  for  the  most  part  intellectual,  no  other  attribute  is  ap- 
propriate save  that  of  knowing  and  being  knov/n."  Then  he 
cites  the  language,  "No  one  knoweth  the  Son  save  the  Father; 
neither  doth  any  know  the  Father  save  the  Son  and  He  to 
whomsoever  the  Son  willeth  to  reveal  Him." 

If  we  are  to  apprehend  and  seize  the  treasure  of  this  Scrip- 
ture we  must  divest  ourselves  of  all  such  conceptions  of  it  as 
clutching  with  the  hand,  controlling  with  a  sceptre,  even  holding 
by  title  deeds,  and  get  clear  away  to  the  spiritual  conception  of 
liaving  things  by  the  airy  grasp  of  knowing  them. 

Origen,  whom  we  have  already  quoted,  says  again  in  com- 
ment on  our  present  Scripture,  "By  which  it  is  clearly  shown 
that  whatever  among  bodily  natures  is  called  seeing  and  being 


115 

seen,  is  termed  between  the  Father  and  the  Son  a  knowing  and 
being  known, — by  means  of  the  power  of  knowledge  and  not  the 
frailness  of  the  sense  of  sight."  If  "seeing  and  being  seen"  is 
ruled  out,  how  much  more  "grasping  and  being  grasped,"  "deed- 
ing and  being  deeded,"  "ordering  and  being  ordered,"  "buying 
and  selling  and  being  bought  or  sold," — notions  that  come  to  our 
carnal  minds  when  anything  is  said  about  property  acquired, 
inherited,  or  received  as  gift. 

Again,  we  say,  let  us  exclude  gross  and  material  conceptions 
of  ownership  as  if  we  were  misers  or  despots,  greedy  of  posses- 
sions and  power;  and  let  us  admit  no  conception  but  the  deli- 
cious ownership  of  external  things  by  simple  knowing  them.  All 
that  a  man  understands,  then,  is  his ;  and  what  a  man  does  not 
understand  is  not  his  even  though  he  should  have  it  locked  in 
his  safe.  Whoever  understands  the  most  has  the  most.  Knowl- 
edge is  a  mode  of  taking  title  to  immense  possession. 

Jesus  touched  a  point  where  He  could  look  into  the  eyes  of 
surprised  mortals  and  say  to  them,  in  the  sense  now  indicated, 
"All  things  have  been  delivered  unto  Me  of  My  Father." 

We  advance  to  an  inquiry.  In  what  sense  is  employed  the 
word  "know?"  In  what  sense  might  Jesus  then  say  that  He 
had  reached  the  culmination  to  "know"  "all  things."  We  recall 
that  "Jesus  Himself  when  He  began  to  teach  was  about  thirty 
years  of  age."  We  have  heretofore  dismissed  from  our  minds 
the  irrational  fancy  that  those  had  been  years  of  intellectual 
sloth  or  dreamy  lethargy.  We  remember  that  Jesus  as  a  child 
"grew  and  waxed  strong,  becoming  full  of  wisdom."  We  re- 
member that  once  at  twelve  years  of  age,  "they  found  Him  in 
the  temple,  sitting  in  the  midst  of  the  doctors,  both  hearing 
them  and  asking  them  questions."  "And  all  that  heard  Him 
were  amazed  at  His  understanding  and  His  answers.  We  can- 
not reasonably  think  that  the  curtain  then  fell  and  He  relapsed 
into  mental  torpor.  Presumably  He  went  on  as  a  boy  would 
advance  from  the  age  of  twelve.  With  such  an  outstart  and 
eighteen  years  in  which  to  progress,  Jesus  should  have  covered 
the  whole  scope  of  human  thought.  At  thirty  He  should  have 
known  as  much  as  was  attainable.  He  should  have  had  some 
thought  upon  every  subject;  He  should  have  formed  some  opin- 
ion upon  every  species  of  inquiry. 

Let  us  give  Him  one  advantage.     I  cannot  state  it  in  a  single 


ii6 

word  but  may  develop  it  in  a  few  sentences.  I  have  in  mind  the 
difference  between  knowing  painfully,  as  the  result  of  toilsome 
acquisition,  and,  on  the  other  hand,  knowing  freely  as  glorious 
intuition.  Now  take  partial  illustrations.  The  swimmer,  it  is 
said,  begins  with  cautious  and  self-conscious  management  of 
hands,  limbs,  respiration  and  all  his  faculties.  He  gets  an  ex- 
pert control  of  the  apparatus  after  a  while.  But  one  day,  quite 
unaware,  he  subsides  in  the  element  of  the  water  as  if  he  had 
been  born  there.  Then  he  swims  like  a  fish,  that  never  had  to 
take  lessons.  It  becomes  his  nature.  In  his  study  there  is  a 
scholar  writing.  He  thinks  of  orthography,  of  punctuation,  of 
sentence  construction,  of  rules  of  rhetoric,  all  at  one  and  the 
same  time;  and  painfully  he  grinds  out  a  "composition."  It  is 
the  dullest  work  in  school  life.  But  run  along  a  few  years  and  you 
shall  see  the  man  sit  down,  and  of  a  sudden  off  he  goes  writing 
as  freely  as  a  bird  would  fly.  He  has  dropped  all  his  rules  and 
restrictions ;    expression  and  style  come  as  blithely  as  nature. 

They  say  that  the  pupil  in  music  thrums  and  thrums,  prac- 
tices and  practices,  wearily  and  perhaps  hatingly.  Then  he  goes 
over  exercises  unlimited  in  volume  and  variety,  wondering  all 
the  while  what  the  drudgery  is  for.  But  one  day,  being  a  true 
genius,  the  player  suddenly  forgets  himself,  and  with  himself, 
he  forgets  all  his  bondage ;  then  he  and  his  instrument  coalesce 
as  one  soul,  and  he  plays  away  as  if  he  were  playing  on  him- 
self. He  never  goes  back  to  that  fettering  of  rules  again.  Now 
he  is  a  free  being  in  music. 

These  three  are  illustrations  to  suggest  the  difference  between 
an  acquisition  and  an  intuition.  Pretty  much  all  any  of  us  con- 
siders about  knowledge  is  the  drudgery  of  acquiring  a  little 
of  it.  And  we  suppose  there  is  no  other  way.  We  suppose  one 
must  toil  on  forever,  learning  a  scrap  to-day,  another  scrap  to- 
morrow, making  our  minds  just  "scrap  books."  It  is  a  poor 
and  mean  estimate  of  a  priceless  word.  Sometimes  a  man  rises 
above  it.  One  gets  far  enough  in  astronomy,  I  suppose,  to  travel 
in  the  celestial  heavens  as  if  he  belonged  there.  One  gets  so  at 
home  in  the  law  as  to  breathe  it  as  his  atmosphere.  One  learns 
engineering,  for  aught  I  know,  so  as  to  enjoy  the  problems  as  his 
meat  and  drink.  Every  specialist  comes  to  ease  in  his  depart- 
ment. Now  it  is  conceivable  that  one  might  get  to  that  facility 
in  all  that  men  aspire  unto. 


117 

I  have  read  of  a  man  who  once  touched  a  remakable  note 
with  the  point  of  his  pen.  He  turned  off  then  a  short  paragraph 
which  the  world  has  never  been  wilHng  to  let  die.  He  says, 
"Suppose  I  speak  with  the  tongues  of  men  and  of  angels."  He 
says,  "Suppose  I  have  the  gift  of  prophecy  and  know  all  mys- 
teries and  all  knowledge."  Stop  just  there.  Catch  the  flight 
of  a  strong  man's  fancy,  when  he  catches  the  glimpse  of  the 
vision  of  unlimited  knowledge.  He  sees  a  possibility.  He  does 
not  imagine  himself  toiling  and  toiling  till  he  reaches  it ;  he 
imagines  himself  soaring  to  a  height  where  it  shall  break  upon 
him  as  an  intuition,  knowing  "all  mysteries  and  all  knowledge." 

Paul  never  attained  it  of  course,  for  he  was  but  mortal  man. 
But  I  am  prepared  to  believe  that  Jesus  attained  it.  We  speak 
after  the  manner  of  men ;  because  He  addressed  men  face  to  face, 
and  spoke  after  their  manner,  when  He  said,  "All  thing  have 
been  delivered  unto  Me  of  My  Father."  I  am  prepared  to  be- 
lieve that  Jesus  was  conscious  at  that  moment  that  He  held  the 
key  to  every  department  of  human  inquiry.  It  is  not  necessary 
to  say  that  He  burdened  His  mind  with  all  the  detail  of  as- 
tronomy like  the  modern  astronomer.  It  is  not  necessary  to 
imagine  that  He  cumbered  His  mind  with  the  minutise  of  law 
like  the  lawyer  of  to-day.  It  is  not  necessary  to  say  that  He  was 
loaded  with  theories  about  psychology  lilce  the  lecturer  on  that 
vague  word  now.  It  is  not  necessary  to  say  that  He  speculated 
concerning  the  future  life  after  the  manner  of  the  theologian  of 
the  nineteenth  century.  It  is  only  necessary  to  say  that  Jesus 
was  conscious  that  He  held  the  key,  or  the  clew,  to  all  these  and 
to  all  other  subjects  that  were  or  ever  would  be  embraced  in  the 
fields  of  human  inquiry  or  speculation. 

How  did  He  attain  the  supreme  elevation? 

Not  by  acquisition,  not  by  investigation,  not  step  by  step. 
But  by  inspiration.  "All  things  have  been  delivered  unto  Me," 
was  His  explanation.  When  then  He  got  the  vision,  He  held  it 
as  an  intuition.  It  was  a  free  beholding  of  the  whole  plan  of 
the  universe  of  God. 

It  is  on  record  that  such  an  inspiration  came  to  Him.  Re- 
ferring to  His  relations  with  John,  His  forerunner,  it  is  said 
that  "Jesus  when  He  was  baptized  went  up  straightway  from 
the  water;  and,  lo!  the  heavens  were  opened  unto  Him,  and 
He  saw  the  Spirit  of  God  descending  as  a  dove,  and  coming  upon 


ii8 

Him ;  and,  lo !  a  voice  out  of  the  heavens  saying,  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased."  That  was  an  inspiration, 
indeed.  It  crowned  the  thirty  years  of  patient  walk;  the  thirty 
years  of  unparalleled  observation  and  acute  inquisitiveness.  Had 
He  been  listening  and  asking  questions?  Now  something  hap- 
pened that  let  the  light  in  like  a  flood  and  raised  Him  above  all 
necessity  of  hearing  or  inquiring.  Now  He  caught  the  un- 
limited vision.  Now  His  eyes  were  opened  to  the  complete  in- 
tuition. Now  He  could  say,  "All  things  have  been  delivered 
unto  Me  of  My  Father."  Now  came  also  the  consciousness  of 
that  prerogative  which  accompanies  knowledge,  and  He  could 
say,  "All  authority  hath  been  given  unto  Me  in  heaven  and  on 
earth." 

That  Jesus  so  held  the  key  to  knowledge  is  evinced  for  us 
by  the  fact  that  after  Him  the  Christian  world  is  advancing  in 
steady  steps  to  the  complete  science  of  the  universe.  Why  do  we 
stand  obstinately  bent  on  forcing  minds  of  men  to  accept  the 
divinity  of  Christ  as  sheer  and  cold  dogma?  Why  not  rather 
invite  men  to  a  consideration  of  the  living  facts  of  His  case. 
Jesus  never  isolated  Himself,  like  a  statue  on  a  pedestal,  and 
demanded,  "Worship  Me."  On  the  contrary  Jesus  did  most 
closely  identify  and  articulate  Himself  with  His  people.  He 
survives  and  continues  in  them.  Those  three  wondrous  years 
added  to  the  thirty  years  of  preparation  did  by  no  means  com- 
plete the  story.  The  story  of  Christ  is  serial.  He  is  perpetuated 
in  Christendom.  And  the  end  is  not  yet.  Our  age  is  but 
an  installment  in  the  unfolding  of  the  plan.  The  best  thing  we 
can  do  as  thoughtful  minds  is  to  catch  the  drift  of  the  ages 
since  He  closed  His  personal  mission,  for  the  Christian  ages  are 
the  continuation  of  the  Christ. 

To  go  straight  to  the  point,  then,  we  say  that  knowledge 
follows  in  the  wake  of  that  impulse  which  Jesus  started  in  the 
world.  We  cannot  summarize  the  history  of  twenty  centuries 
in  a  sentence  or  two;  but  we  can  challenge  an  intelligent  man 
to-day  to  dispute  the  fact  that  all  progress  in  all  species  of 
salutary  knowledge  at  the  present  hour  is  in  the  enterprise  of 
Christian  peoples.  There  is  no  progress  outside  the  shining,  or 
at  least  the  reflection,  of  the  gospel.  Were  it  possible  to  elimi- 
nate from  the  world  the  living  and  palpable  influence  of  Christ 
this  moment,  it  would  be  like  quenching  the  life  in  a  material 


119 

body.  The  world  would  shrink  back  into  barbarism.  It  is  the 
impetus  which  He  started  that  pushes  along  to  all  investigations, 
discoveries  and  illuminations,  concerning  the  material  worlds, 
concerning  the  wonderful  soul  of  man,  the  image  of  God,  and 
concerning  the  future  life.  It  is  but  the  prolongation  of  His 
initiative  when  intelligence  is  widened,  when  religion  is  pro- 
pagated among  races  formerly  heathen,  and  that  ideal  is  ap- 
proached which  is  pictured  in  the  oft-quoted  lines,  "When  the 
light  of  the  knowledge  of  the  glory  of  the  Lord  shall  cover  the 
earth  as  the  waters  cover  the  sea." 

No  one  else  has  had  the  perfect  intuition  of  all  God's  works, 
therefore  He  only  leads  to  God. 

He  said,  "No  one  knoweth  the  Son  save  the  Father."  Jesus 
felt,  and  justly  felt,  that  no  one  understood  Him.  As  to  human 
companionship,  He  was  solitary.  No  one  reached  His  point  of 
view,  or  appreciated  His  thought.  His  only  consolation  was  to 
say,  "He  that  sent  Me  is  with  Me;  the  Father  hath  not  left  Me 
alone;  for  I  do  always  those  things  that  please  Him."  The 
Father  understood  Him  and  that  was  enough. 

More  important  was  the  other  side  of  the  case.  "Neither 
doth  any  know  the  Father  save  the  Son,  and  he  to  whom  the 
Son  willeth  to  reveal  Him."  Because  He  had  the  perfect  in- 
tuition of  all  the  works  of  God,  therefore  He  only  leads  to  God. 

The  apprehension  and  welcoming  of  Christ  to  a  man's  heart 
puts  him  on  the  straight  road  to  the  ultimate.  When  the  honest 
and  aspiring  boy  takes  Christ,  he  takes  the  key  to  all  that  is 
worth  knowing  or  worth  being.  If  no  man  cometh  to  the 
Father  but  by  Him ;  on  the  contrary  no  one  who  takes  Him  fails 
to  come  to  the  Father.  He  was  sure  of  Himself  when  He 
asserted,  "I  am  the  Way,  and  the  Truth,  and  the  Life." 

There  is,  indeed,  very  strong  leadership  in  the  teachings  of 
Jesus.  Simple  in  form,  plain  in  language,  there  is  yet  a  quality 
in  those  teachings  that  is  inimitable  and  unapproachable.  They 
have  a  germinative  quality  that  no  other  words  possess.  As 
there  is  a  quality  in  the  diamond  which  no  imitation  can  re- 
produce, so  there  is  a  vitalizing  efficacy  in  the  words  of  Jesus 
which  no  copies  or  paraphrases  contain  or  convey.  And  yet  His 
leadership  that  brings  men  to  God  is  not  through  the  tuition  of 
words. 

There  is  a  force  in  His  nature.     One  of  the  earlv  Christian 


120 

writers  saw  a  thought  of  God  which  we  may  quote.  A  Hue  runs 
in  this  way,  "Since  His  invisible  essence  is  mighty,  it  confers 
on  all  a  profound  mental  intuition  and  perception."  Yes;  there 
is  the  hiding  of  the  power.  Contact  with  Christ  electrifies  a 
human  soul.  The  Holy  Ghost  of  God  passes  from  Him  to  the 
mortal  man.  Bring  the  sinner  to  Christ,  and  if  Christ  touch 
him  he  shall  be  saved  and  live.  Bring  the  blind  to  Christ,  and 
if  Christ  touch  his  eyes  he  shall  see.  Bring  the  dead  to  Christ, 
and  if  Christ  lay  a  hand  upon  him  he  shall  arise  and  walk.  But 
the  sign  is  not  the  great  thing.  The  great  thing  is  the  thing 
signified.  And  the  thing  signified  is  that  Christ  showeth  the  way 
to  the  Father,  because  He  is  qualified  for  that  office.  "All  things 
have  been  delivered  unto  Him  of  the  Father."  In  verity  and 
reality  Jesus  caught  the  vision  that  sages  and  saints  have  vainly 
aspired  unto.  Jesus  caught  the  intuition  of  all  things  in  Heaven 
and  on  earth.  Get  alongside  Him.  Feel  the  touch  of  His  hand 
and  the  breathings  of  His  love.  Join  heart  with  Him.  Pledge 
loyalty  to  Him.  Keep  step  with  Him,  Without  fail  will  He 
lead  unto  God  and  to  all  goodness  and  glory. 


^be  'Kenaiesance  of  3e0U0'  Influence. 

Job  12,  32-33. 


Passaic,  Dec,  11,  '04. 

John  xii:32,  33,  "And  I,  if  I  be  lifted  up  from  the  earth  will  draw 
all  men  unto  Myself." 

"But  this  He  said,  signifying  by  what  manner  of  death  He  should 
die." 

It  fell  to  my  lot  last  Sunday  morning  to  have  in  hand  a  class 
of  a  dozen  bright  boys.  The  lesson  was  a  rugged  subject  for 
such  pupils.  It  was  something  about  the  sacrifices  offered  by 
King  Hezekiah  upon  the  occasion  of  re-opening  the  temple  after 
he  had  cleansed  and  repaired  it.  The  talk  drifted  to  the  sacri- 
fice that  has  been  offered  for  us,  and  all  agreed  that  it  was  Christ 
suffering  on  the  Cross. 

"Who  crucified  Jesus?"  was  a  question  raised.  With  one 
accord  the  answer  was  rendered  that  the  Jews  did  it.  "What!" 
we  remonstrated,  "can  you  say  the  Apostles'  Creed?" 

They  thought  they  could ;  and  they  ran  along  to  the  phrases, 
"born  of  the  Virgin  Mary,  suffered  under  Pontius  Pilate,  was 
crucified,  dead  and  buried." 

"What  about  His  suffering?"  we  inquired,  and  they  repeated 
the  clause. 

"Was  Pontius  Pilate  a  Jew?"  They  unanimously  presumed 
that  he  was  so. 

Now  that  is  opening  a  subject  quite  too  grave  to  be  treated 
with  a  class  of  boys  only  twelve  years  old.  Difiicult,  indeed,  to 
arouse  them  to  an  appreciation  of  the  historical  fact  that  Pontius 
Pilate  was  the  fifth  Roman  procurator  of  Judea,  and  that  is 
like  saying  that  Luke  Wright  is  the  second  American  governor 
of  the  Philippine  Islands.  The  Roman  procurator  so  far  remote 
from  the  capital  exercised  almost  unlimited  power.  Pilate  ruled 
with  the  severity  of  a  despot;  and  it  was  under  this  relentless 
Roman  that  Jesus  suffered.    He  was  "lifted  up  from  the  earth" 


122 

and  suspended  upon  a  Cross  of  wood  in  obedience  to  the  sentence 
of  a  Roman  court,  pronounced  by  a  Roman  magistrate,  and  car- 
ried into  execution  by  the  Roman  poHce.  The  Creed  is  just  and 
exact  when  it  says,  "suffered  under  Pontius  Pilate." 

Foreseeing  that  ignominious  conclusion,  Jesus  declared  that 
after  it  was  done  to  the  full  demand  of  the  law  and  the  court, 
He  would  so  reverse  the  effect  that  He  would  become  attractive 
and  draw  the  very  world  to  Himself. 

Of  course  we  know  that  there  is  a  familiar  line  of  fact  fol- 
lowing. Jesus  "was  crucified,  dead  and  buried;  the  third  day 
He  rose  from  the  dead."  He  was  seen  in  casual  displays  by  His 
disciples  during  an  interval  of  five  weeks  and  five  days ;  then  He 
disappeared  quite  entirely  by  ascending  into  Heaven.  The  pivotal 
allegation  in  the  series  is  that  He  rose  from  the  dead.  Christian 
faith  accepts  it  with  the  utmost  ease,  simply  saying  that  the 
power  of  God  is  quite  adequate  to  furnish  the  explanation.  "God 
raised  Him  up;"  and  no  more  need  be  said. 

We  are  not  going  over  that  ground  this  morning,  for  we 
have  traversed  it  a  hundred  times.  We  propose  to  strike  into 
a  new  vein.  We  propose  to  maintain  that  the  recovery  of  Jesus 
to  a  position  of  influence  and  leadership,  after  the  ignominy 
heaped  upon  Him  by  the  Roman  procurator,  was  a  surprise 
greater  even  than  the  resuscitation  of  a  physical  body. 

Let  us  in  the  first  place  revert  to  the  facts  of  the  trial  and 
crucifixion  and  observe  that  Pilate  had  reason  to  presume  that 
he  had  suppressed  Jesus. 

It  requires  us,  indeed,  to  lend  ourselves  for  a  few  minutes  to 
painful  point  of  view.  That  is  to  say,  we  need  to  yield  to  curios- 
ity and  go  around  behind  Pilate's  judgment  seat  so  as  to  look 
upon  Jesus  through  his  eyes. 

What  then  shall  we  see?  We  shall  see,  as  Pilate  saw,  the 
figure  of  an  abject  man.    It  was  One  Who 

"had  no  form  nor  comeliness  that  we  should  look  upon  Him, 
Nor  beauty  that  we  should  desire  Him." 
It  was  One  "despised  and  rejected  of  men; 
A  man  of  sorrows  and  acquainted  with  grief." 

Let  us  be  realistic  and  appreciate  that  Jesus,  when  He  stood 
before  Pilate,  was  haggard  from  a  sleepless  night,  bleeding  from 
recent  rough  handling,  and  manacled  as  a  prisoner  that  had  no 


123 

friends.  Pilate  saw  nothing  else.  Never  had  he  seen  Jesus  in 
health  and  peace,  glowing  with  serenity  of  mind.  Before  Pilate, 
"as  One  from  Whom  men  hide  their  faces  He  was  despised." 

And  there  was  but  a  single  consideration.  To  the  Roman 
procurator  Jesus  appeared  simply  as  a  disturber  of  the  peace. 
The  magistrate's  question  was,  "how  shall  I  dispose  of  Him 
most  expeditiously  and  most  decisively?" 

Now  the  trial  accorded  to  Jesus  in  Pilate's  court  has  been 
examined  with  microscopic  attention.  Elementary  conditions 
were  violated.  The  proceedings  were  rude,  unceremonious  and 
abrupt.  Though  the  judge  was  constrained  to  say,  "I  find  no 
crime  in  this  man,"  he  yielded  to  the  clamor  of  the  accusers 
and  gave  them  the  verdict  that  they  desired.  Though  he  ex- 
pressed the  wish  to  free  the  prisoner,  he  did  in  fact  condemn 
Him  to  death.  In  a  moment  of  irritation  he  hurled  at  the  ac- 
cused the  challenge,  "Knowest  Thou  not  that  I  have  power 
to  crucify  Thee,  and  I  have  power  to  release  Thee."  There  is 
the  animus  of  the  court.  He  exercises  power,  and  he  exercises 
it  ruthlessly.  Unquestionably  he  had  no  other  thought  but  to 
suppress  that  troublesome  prisoner.  The  method  had  extin- 
guished other  victims ;  why  should  it  not  put  a  complete  end  to 
this  one?  Especially  if  He  were  put  to  death  with  all  the  pain- 
fulness  and  all  the  deep  odium  of  crucifixion  the  Roman  gov- 
ernor calculated  that  it  would  be  the  last  of  the  case. 

We  have  made  ourselves  accustomed  a  little  to  looking 
through  the  eyes  of  the  Roman  magistrate,  and  if  we  will  keep 
the  focus  a  while  we  may  come  to  a  surprise. 

Jesus  did  not  remain  suppressed.  For  a  brief  hour,  indeed, 
it  may  have  seemed  to  the  Roman  that  his  tactics  had  prevailed. 
He  heard  no  clamor  or  wailing.  There  were  no  threats  of  re- 
venge. Jerusalem  was  hushed.  The  fact  was  that  the  little  com- 
pany of  disciples  were  conscientiously  keeping  the  Jewish  sab- 
bath, and  it  required  of  them  perfect  inaction.  It  is  to  be  ad- 
mitted also,  perhaps,  that  they  were  stunned  and  left  without  aim. 
There  was  no  initiative  in  themselves.  They  could  not  plan  for 
the  future. 

But  here,  now,  is  one  of  the  most  remarkable  facts  in  the 
history  of  mankind.  Very  soon  after  Jesus'  so  ignominious 
death  His  disciples  renewed  their  confidence  in  Him.  Hold  on 
to  the  presumption  that  we  are  looking  through  Pilate's  eyes. 


124 

As  if  some  one  had  sought  an  interview  ten  weeks  after  the 
crucifixion  and  had  begun  in  some  such  strain  as  this :  "The  fol- 
lowers of  the  One  Who  was  crucified  have  renewed  their  confi- 
dence in  Him  and  are  more  devoted  to  Him  now  than  they  were 
when  He  was  alive  and  in  the  midst  of  them."  What  would  the 
worldly  minded  man  have  thought?  How  could  he  have  ex- 
plained the  fact? 

It  is  not  merely  that  the  disciples  resolved  to  hang  together 
and  protect  themselves.  They  might  have  had  confidence  in 
one  another.  The  surprise  is  that  they  renewed  their  allegiance 
to  Him  Who  had  been  crucified  so  shamefully.  I  am  not  speak- 
ing out  of  our  wealth  of  experience,  for  we  understand  why  they 
took  heart.  But  how  could  the  purely  secular  mind  explain  it? 
How  could  Pontius  Pilate  account  for  it?  He  had  undertaken 
to  suppress  Jesus;  and  now  Jesus  crucified,  dead  and  buried, 
was  becoming  more  influential  than  ever  had  been  Jesus  living, 
teaching  and  accomplishing  miracles. 

Presently  those  disciples  were  serving  Jesus  out  of  sight 
more  loyally  and  more  zealously  than  they  had  ever  served  Him 
in  sight.  While  He  had  walked  with  them  in  the  flesh  they  had 
called  His  words  in  question ;  they  had  doubted ;  they  had  taken 
the  liberty  to  chide  Him ;  they  had  despaired  and  had  vented  their 
desparation;  but  now  that  He  was  dead  and  gone  they  ceased 
their  criticism  and  began  to  adore  Him. 

There  is  another  fact.  Those  disciples  had  more  manifest 
ability  to  win  adherents  after  Jesus  had  departed  from  them  than 
they  had  ever  had  before.  While  He  was  with  them  converts 
had  been  gained  one  at  a  time.  Or  if  a  crowd  went  over  to  His 
side  on  account  of  some  "miracle,"  immediately  it  melted  away. 
Some  joined  Him  plainly  for  the  sake  of  the  "loaves  and  fishes." 

But  it  was  different  after  He  was  dead.  Then  believers  were 
added  by  the  hundreds  and  the  thousands.  Then  they  committed 
themselves  to  Him  and  to  His  service  with  burning  zeal.  Then 
were  men  ready  to  die  for  Him,  and  the  roll  of  the  martyrs  began 
to  be  written.  Then  men  became  missionaries  to  announce  Him 
to  others,  and  they  undertook  to  win  the  world  to  Him. 

And  they  organized  and  solidified.  Before  His  death  the 
disciples  were  a  group  held  together  only  by  the  influence  which 
His  presence  exerted.  After  He  was  gone  something  sprang  up 
in  their  own  hearts,  which  cemented  them  and  constituted  them 


125 

a  body  living  and  organic.  Whereas  they  had  been  braced  and 
bolstered  by  contact  with  Him,  now  independent,  they  were  im- 
bued with  strength  which  was  so  absorbed  as  to  be  their  own. 

We  are  looking  through  Pilate's  eyes.  In  other  words  we 
are  trying  to  contemplate  a  familiar  fact,  divested  for  the  moment 
of  all  those  considerations  which  faith  and  reverence  has  filled  us 
with.  We  are  wondering  how  Pilate  felt  about  his  failure  to 
suppress  Jesus.  We  are  wondering  how  the  strictly  secular  mind 
undertakes  to  account  for  the  fact  that  One  considered  insignifi- 
cant enough  and  harmful  enough  to  be  hung  on  a  cross  in  pain 
and  shame,  did  forthwith  become  a  powerful  and  unquenchable 
influence  in  society. 

That  renaissance  of  the  influence  of  Jesus  has  no  parallel  in 
the  records  of  mankind. 

There  occur  to  us  four  names,  with  either  of  which  an  in- 
teresting comparison  might  be  instituted.  They  are  Napoleon, 
Cromwell,  Caesar  and  Alexander.  Each  was  great  and  grasp- 
ing; there  is  something  unusual  about  the  body  of  each,  and 
each  in  his  way  bequeathed  to  the  world  a  disappointment. 

Napoleon  is  nearest  and  freshest  to  us.  His  ambition  was 
as  great  as  the  earth.  He  was  condemned.  He  died  in  exile 
and  was  buried  in  silence.  But  Napoleon's  body  had  its  disin- 
terment. It  was  borne  to  France,  and  deposited  in  a  mausoleum 
in  the  heart  of  Paris.  Not  a  few  of  us  have  stood  by  that  sarco- 
phagus underneath  the  dome  of  St.  Louis.  Everything  was  done 
with  his  ashes  that  could  be  done  to  excite  interest  and  per- 
petuate the  Napoleonic  ideas.  But  it  is  a  failure.  Those  ideals 
have  faded  and  are  dead.  There  is  no  more  magic  in  the  name. 
It  is  gone  as  a  dream. 

Cromwell  is  a  greater  name  than  we  are  apt  to  think.  Where 
Napoleon  had  am.bition,  Cromwell  had  conscience,  conscientious 
scruple.  He  would  have  ruled  England  as  a  Puritanic  state,  and 
then  have  had  England  rule  the  world.  But  in  the  providence 
of  God  he  died,  and  he  was  buried.  It  is  a  gruesome  story  in 
English  history  how  two  years  after  he  died  they  disinterred  his 
body  and  hung  him.  That  did  not  hurt  him;  nor  did  it  either 
hurt  or  help  his  influence.  wSome  have  thought  him  a  saint ;  some 
have  thought  him  sacrilegious.  Either  way  his  schemes  and 
theories  have  tumbled  into  ruin. 

Csesar  was  the  most  influential  man  of  the  human  race.     He 


128 

egregious  mistake  ever  committed  by  a  judge.  But  there  went 
up  an  appeal  to  the  tribunal  of  Heaven.  The  error  was  over- 
ruled. The  decision  of  the  Roman  procurator  was  reversed. 
The  name  of  Jesus  was  restored  to  its  rightful  place.  "For  there 
is  none  other  name,  under  Heaven,  given  among  men  whereby 
we  must  be  saved."  And  now,  therefore,  He  draws  all  men  unto 
Himself. 


3e0U0  jentbroneb  in  Ibearte  of  flDen. 

Luke  22,  69. 


Passaic,  Dec.  18,  1904. 

Luke  xxli:69,  "But  from  henceforth  shall  the  Son  of  man  be  seated 
at  the  right  hand  of  the  power  of  God." 

Probably  it  has  never  occurred  to  us  to  ask  why  certain  men 
are  spoken  of  as  "saint."  Why  St.  Paul,  St.  Ambrose,  or  St. 
Thomas  a  Becket?  If  a  man  of  the  present  day  is  called  "Doctor 
of  Divinity,"  we  understand  that  some  college  or  university  con- 
ferred the  title  as  an  honor.  Who  confers  the  title  "Saint"? 
Only  because  it  is  so  far  removed  from  our  line  of  thought  are 
we  entirely  ignorant  about  the  subject.  As  a  matter  of  fact  there 
has  been  a  rigorous  rule  of  "canonization."  A  name  gets  upon 
the  roll  of  "saints"  only  after  a  most  searching  scrutiny.  The 
man  must  have  been  dead  a  hundred  years  before  he  is  eligible. 
He  may  be  beatified  after  fifty  years  if  his  record  will  pass  the 
scrutiny,  and  there  are  thirteen  or  fourteen  stages  in  the  ex- 
amination ;  but  another  half  a  century  must  elapse  before  he  can 
be  "canonized."  Then  it  must  be  proven  that  he  had  performed 
at  least  two  miracles  before  he  died,  and  at  least  two  have  been 
wrought  since  his  death  through  his  intercession.  It  is  under- 
stood that  even  the  Roman  Church  is  not  doing  much  at  the 
present  time  in  the  way  of  nominating  "saints."  So  those  who 
obtained  the  distinction  of  old  retain  it  exclusively. 

It  occurs  to  us  to  ask,  "Did  Jesus  win  a  title?"  JESUS  was 
the  personal  name  bestowed  upon  Him  at  His  birth.  Therefore 
do  we  employ  it  freely  and  unreservedly  in  discourses  like  those 
of  which  the  present  is  fourth  in  a  series. 

CHRIST  is  not  a  name.  It  expresses  His  office  as  Mes- 
siah. It  is  but  the  equivalent  in  another  language  of  the  term 
that  runs  through  Hebrew  prophecy  to  denote  the  one  coming 
to  save  the  world. 

The  two  together  sound  to  us  like  a  complete  name,  and  we 
commonly  speak  of  Him  as  JESUS  CHRIST. 


128 

egregious  mistake  ever  committed  by  a  judge.  But  there  went 
up  an  appeal  to  the  tribunal  of  Heaven.  The  error  was  over- 
ruled. The  decision  of  the  Roman  procurator  was  reversed. 
The  name  of  Jesus  was  restored  to  its  rightful  place.  "For  there 
is  none  other  name,  under  Heaven,  given  among  men  whereby 
we  must  be  saved,"  And  now,  therefore.  He  draws  all  men  unto 
Himself. 


3e0U0  lentbroneb  in  1beart£5  of  HDen. 

Luke  22,  69. 


Passaic,  Dec.  18,  1904. 

Luke  xxli:69,  "But  from  henceforth  shall  the  Son  of  man  be  seated 
at  the  right  hand  of  the  power  of  God." 

Probably  it  has  never  occurred  to  us  to  ask  why  certain  men 
are  spoken  of  as  "saint."  Why  St.  Paul,  St.  Ambrose,  or  St. 
Thomas  a  Becket?  If  a  man  of  the  present  day  is  called  "Doctor 
of  Divinity,"  we  understand  that  some  college  or  university  con- 
ferred the  title  as  an  honor.  Who  confers  the  title  "Saint"? 
Only  because  it  is  so  far  removed  from  our  line  of  thought  are 
we  entirely  ignorant  about  the  subject.  As  a  matter  of  fact  there 
has  been  a  rigorous  rule  of  "canonization."  A  name  gets  upon 
the  roll  of  "saints"  only  after  a  most  searching  scrutiny.  The 
man  must  have  been  dead  a  hundred  years  before  he  is  eligible. 
He  may  be  beatified  after  fifty  years  if  his  record  will  pass  the 
scrutiny,  and  there  are  thirteen  or  fourteen  stages  in  the  ex- 
amination ;  but  another  half  a  century  must  elapse  before  he  can 
be  "canonized."  Then  it  must  be  proven  that  he  had  performed 
at  least  two  miracles  before  he  died,  and  at  least  two  have  been 
wrought  since  his  death  through  his  intercession.  It  is  under- 
stood that  even  the  Roman  Church  is  not  doing  much  at  the 
present  time  in  the  way  of  nominating  "saints."  So  those  who 
obtained  the  distinction  of  old  retain  it  exclusively. 

It  occurs  to  us  to  ask,  "Did  Jesus  win  a  title?"  JESUS  was 
the  personal  name  bestowed  upon  Him  at  His  birth.  Therefore 
do  we  employ  it  freely  and  unreservedly  in  discourses  like  those 
of  which  the  present  is  fourth  in  a  series. 

CHRIST  is  not  a  name.  It  expresses  His  office  as  Mes- 
siah. It  is  but  the  equivalent  in  another  language  of  the  term 
that  runs  through  Hebrew  prophecy  to  denote  the  one  coming 
to  save  the  world. 

The  two  together  sound  to  us  like  a  complete  name,  and  we 
commonly  speak  of  Him  as  JESUS  CHRIST. 


I30 

But  that  is  not  all.  Very  soon  after  His  shameful  death  did 
the  personality  of  Jesus  rise  at  a  bound  in  the  estimation  of 
thoughtful  men,  and  there  was  fastened  upon  Him  the  title, 
LORD.  No  university  conferred  it.  No  bishop  or  pontiff  con- 
ferred it.  No  scrutiny  or  examination  led  up  to  the  honor. 
Spontaneously  those  who  believed  on  Him  recognized  that  in 
Him  which  they  could  express  in  no  other  way  than  this  title 
which  might  be  construed  as  divine. 

Now  it  is  within  our  reach  to  obtain  the  opinion  of  two 
parties, — parties  quite  distinct  from  each  other, — concerning  the 
personality  of  Jesus  after  the  execution  on  the  Cross.  One 
party  would  be  those  warmly  devoted  to  Him;  the  other  those 
bitterly  hostile  to  Him.  A  fair  representative  of  the  former  is 
Simon  Peter.  He  is  the  man  who  in  Jesus'  lifetime  had  an- 
swered the  question,  "Who  do  men  say  that  the  Son  of  man  is?" 
and  produced  the  formula,  "Thou  art  the  Christ,  the  Son  of  the 
living  God."  He  had  shrunk,  and  stumbled,  and  denied,  when 
Jesus  was  on  trial,  but  he  recovered  his  poise  and  regained  his 
courage,  so  that  within  two  months  after  the  crucifixion  he  is 
saying  in  a  challenge,  "Let  all  the  house  of  Israel  therefore  know 
assuredly,  that  God  hath  made  Him  both  LORD  and  Christ,  this 
Jesus  Whom  ye  crucified."  There  is  a  prompt  application  of  the 
title  Lord  by  one  of  those  who  were  devoted  to  Him. 

A  fair  representative  of  the  hostile  party  was  Saul,  who  per- 
secuted the  Church.  He  changed  his  mind  and  became  the 
apostle  to  the  Gentiles.  After  mature  experience  he  wrote  of 
Jesus  as  appreciatively  as  any  man  that  ever  took  the  pen  of 
authorship.  And  he  says,  "I  give  you  to  understand  that  no  man 
speaking  in  the  Spirit  of  God,  saith  Jesus  is  anathema;  and  no 
man  can  say  Jesus  is  LORD,  but  in  the  Holy  Spirit."  That  con- 
curs with  what  the  Master  had  said  in  the  words,  "When  the 
Comforter  is  come.  Whom  I  will  send  unto  you  from  the  Father, 
He  shall  bear  witness  of  Me." 

It  appears  then  that  the  title,  LORD,  was  conferred  upon 
Jesus,  immediately  after  His  renaissance  from  the  odium  of  Ro- 
man crucifixion  by  men  apparently  spontaneous  in  their  action 
and  utterance,  albeit  moved,  as  we  perceive,  by  the  Holy  Spirit 
of  God.  So  was  He  in  the  minds  of  men  at  once  exalted.  We 
wish  carefully  to  adhere  to  the  limitation  now  suggested.     We 


131 

wish  not  to  attempt  to  follow  an  apparent  form  ascending  into 
the  skies,  and  imagine  it  resting  at  last  on  some  celestial  throne. 
If  we  try  to  shut  our  eyes  against  that  flight  of  fancy,  it  is  not  to 
object  to  it;  it  is  only  in  order  to  obtain  the  value  of  another 
mode  of  thinking.  We  wish  to  see  the  rise  and  exaltation  of 
Jesus  in  the  minds  of  men. 

It  has  been  our  effort  in  a  former  sermon  to  put  into  abey- 
ance the  claim  of  the  resurrection  of  His  body.  We  believe 
it;  but  it  does  not  now  seem  to  us  the  most  practical  fact  to 
handle.  We  have  said  that  "the  renaissance  of  the  matchless 
influence  of  Jesus  is  the  standing  and  incontestable  proof  of 
the  majesty  of  His  character."  Pilot  thought  he  had  sup- 
pressed the  party  who  stood  before  him  for  judgment ;  what 
must  not  have  been  his  surprise  to  see  the  influence  of  Jesus, 
though  crucified,  spring  up  vigorous,  fascinating  and  sweep- 
ing as  a  prairie  fire. 

The  exaltation  which  we  wish  now  to  see  and  admire  is 
that  exaltation  in  the  minds  of  men. 

For  one  thing  the  moral  standard  or  ideal  of  Jesus  was 
seen  to  be  as  high  as  ideals  can  rise,  therefore  up  to  the 
throne  of  God.  It  seems  to  me  that  we  allow  ourselves  to 
be  dazed  by  over-much  use  of  the  word  "infinite"  whenever 
we  think  or  speak  of  God.  We  come  to  feel  it  presumption 
that  we  should  ever  suppose  that  we  had  reached  Him  in  any 
respect. 

For  example,  take  the  art  of  "refinement,"  whether  it  be 
the  refinement  of  a  metal  as  gold;  the  refinement  of  such  an 
article  as  sugar;  or  the  refinement  of  an  oil.  Of  course  there 
are  steps  and  grades.  But  is  one  to  suppose  that  the  process 
of  refining  gold,  or  refining  oil,  or  refining  sugar  can  be  carried 
on  indefinitely?  Or  is  it  not  true  rather  that  at  length  the 
workman  reaches  a  result  where  the  product  is  gold  in  its 
absolute  purity ;  or  the  product  is  oil  that  can  not  be  im- 
proved; or  the  product  is  sugar  without  a  deleterious  element? 
There  can  not  be  an  infinite  series  on  the  line  of  "refine- 
ment" of  any  substances. 

Can  there  be  an  infinite  series  on  the  line  of  moral  and 
spiritual  ideals?  Is  truth  capable  of  improvement  upon  improve- 
ment endlessly?  Or  does  not  one  arrive  at  the  truth  and  there 
stop,  because  there  is  no  road  farther?    Is  holiness  capable  of 


132 

infinite  advance,  better  and  better  without  limitation?    Or  is 
not  holiness  a  quality  to  be  attained  and  to  stop  at? 

Our  indulgence  in  the  term  "infinite"  whenever  we  speak 
or  think  of  God  may  throw  us  into  mental  blur.  For  one 
thing  it  may  prevent  our  seeing  that  Jesus  did  really  and  prac- 
tically offer  to  us  a  moral  standard,  a  moral  ideal,  that  rises 
as  high  as  the  moral  or  spiritual  ideal  can  reach. 

Touched  and  vitalized  by  the  influences  of  the  Hody  Spirit 
at  Pentecost,  not  long  after  Jesus  had  left  the  world,  His 
followers  seemed  suddenly  impressed  and  inspired  with  the 
loftiness,  altitude  and  sublimity  of  Jesus'  thought.  They  ap- 
preciated Him  as  "by  the  right  hand  of  God  exalted."  They 
became  bold  to  say,  "Repent  ye,  and  be  baptized  every  one  of 
you  in  the  name  of  Jesus  Christ  unto  the  remission  of  your 
sins."  Do  this  "and  ye  shall  receive  the  gift  of  the  Holy 
Ghost."  They  saw  a  way  for  men  to  reach  God.  In  Jesus 
they  recognized  the  standard  or  ideal  than  which  there  could 
be  none  higher. 

The  recovery  of  the  influence  of  Jesus  after  the  odious 
crucifixion  was  immediate  and  complete.  A  man  who  has  been 
unjustly  condemned  may  get  his  vindication  in  a  hundred 
years;  but  Jesus  reversed  the  indignity  of  Pilate's  judgment  in 
less  than  a  hundred  days.  Forthwith  His  doctrine  was 
recognized  as  comprehending  the  questions  of  life  and  resolv- 
ing them,  therefore  the  final  doctrine. 

Here  again  it  is  confusing  and  blinding  to  talk  of  an  end- 
less progression  in  real  knowledge.  The  vital  question  of 
life  is  simple.  It  is  the  same  for  everybody,  everywhere  and 
always.  Why  we  live,  how  we  ought  to  live,  and  what  we  are 
to  attain  as  the  result  of  living  is  no  clearer  in  the  year  1904 
than  it  was  in  the  year  that  witnessed  the  death  of  Jesus 
on  the  Cross.  The  answer  with  which  He  inspired  His  dis- 
ciples was  just  as  thrilling  and  satisfactory  then  as  it  is  to-day. 
The  externalities  of  life  are  more  complicated  now  than  then 
perhaps ;  but  the  essence  of  life  is  not  one  whit  changed  from 
what  it  was  then.  Jesus  threw  light  upon  it  and  satisfied 
eager  inquirers.  Jesus  throws  light  and  satisfies  the  heart  of 
a  man  here  in  the  end  of  the  ages.  There  can  be  nothing  in 
the  future  that  will  do  more.     The  doctrine  of  Jesus  covers 


133 

the  subject  and  is  final.  It  is  the  disclosure  of  the  mind  of 
God. 

The  gist  of  our  argument  (if  it  is  argument)  is  that  Jesus 
came  to  be  regarded  and  now  is  regarded,  as  touching,  re- 
vealing and  introducing  the  standard  of  perfection.  That 
means  God.  Through  Him  we  have  access  to  the  Father. 
He  is  as  One  Who  has  sat  down  on  the  throne  of  the  Majesty 
in  the  Heavens.  The  same  Who  "endured  the  Cross  despising 
the  shame"  "hath  sat  down  at  the  right  hand  of  the  throne 
of  God.  So  may  be  expressed  the  purposes  which  He  serves 
to  us  as  a  "Mediator  between  God  and  men." 

Our  point  of  view  requires  us  to  see  Jesus  exalted  in  the 
minds  of  men ;  we  therefore  observe  that  as  an  historical  fact 
partisans  have  been  passionately  devoted,  and  are  now  de- 
voted, to  the  opinion  that  He  is  divine  in  essence  and  author- 
ity. So  is  He  now  enthroned  "on  the  right  hand  of  the  power 
of  God." 

One  afternoon,  a  month  or  more  ago,  I  was  walking  with  a 
friend  on  the  streets  of  one  of  the  boroughs  across  the  river  in 
Bergen  County.  Without  any  intentional  choice  of  our  course 
we  were  led  past  a  Church  which  is  altogether  unique  for  this 
country.  The  door  stood  open  and  we  turned  in,  just  to  see 
what  the  interior  might  be.  A  queer  little  man  was  sweeping  the 
floor.  We  had  met  him  somewhere  and  therefore  felt  ourselves 
introduced.  He  answered  questions  about  the  building  and  cas- 
ually remarked,  "There  is  to  be  mass  here  in  about  thirty  min- 
utes ;  would  we  stay  ?"  We  thought  we  would.  I  remember 
now,  it  was  election  day ;  we  had  voted,  and  now  had  our  time  on 
our  hands.  Presently  a  fair-faced  young  man  entered  and  pro- 
ceeded to  a  lectern  and  began  to  arrange  the  books.  "Is  that  the 
priest?"  we  whispered.  "No,  it  is  his  assistant,"  or  perhaps 
there  was  a  technical  title  for  it. 

Soon  the  priest  himself  entered.  He  regarded  the  strangers 
with  a  little  surprise ;  but  the  sexton  introduced  us  and  we  ex- 
plained that  we  were  clergymen  in  a  way  and  were  honest  in  our 
interest  in  the  strange  Church.  He  warmed  up  to  us.  Pres- 
ently he  invited  us  behind  the  gates  of  his  sanctuary,  and 
showed  us  all  the  sacred  implements  of  his  liturgy  of  the  "mass." 
He  opened  drawers,  and  brought  out  vestments,  and  cups,  and 
crosses,  and  censers,  more  than  I  can  now  enumerate,  explaining 


134 

everything  with  utmost  kindness.  The  time  for  "mass"  arrived, 
and  we  returned  to  our  place  where  the  worshippers  should  be. 
One  person  in  the  meantime  had  come  in.  It  was  a  woman, 
lady-like  in  appearance  and  attire,  and  she  had  taken  position 
before  an  "ikon,"  as  I  suppose  it  was.  I  suppose  it  was  an  image 
of  Christ.  Most  devoutly  was  she  reciting  her  manual  of  prayer. 
She  kneeled ;  she  prolonged  that  passionate  devotion ;  and 
when  she  had  reached  the  end,  she  bent  forward,  her  face  to  the 
floor  and  seemed  to  kiss  the  ground  before  that  image  of  Christ. 
Then  the  strenuous  voices  intoning  "mass"  began.  There 
were  present  the  priest,  his  assistant  before  mentioned,  the  sol- 
itary woman,  the  officious  sexton,  and  the  two  strangers  who 
had  dropped  in  accidentally.  Full  half  an  hour  or  longer  did 
that  loud  resounding  tone  of  three  voices  fill  the  house.  The 
language  was  mainly  Greek,  brought  from  afar.  Few  as  were 
the  persons  present  it  impressed  my  friend  and  me  as  a 
wonderful  witness  for  Jesus.  This  was  a  Russian  Church ; 
the  occasion  that  we  had  stumbled  upon  was  a  certain  saint's 
day.  There  are  less  than  twenty  Orthodox  Greek  families 
in  the  vicinity  of  Passaic,  and  yet  this  provision  has  been 
made  to  supply  them  with  the  ritual  of  their  home  land. 

In  imagination  I  transferred  the  scene.  Let  it  have  been  one 
of  the  vast  cathedrals  of  St.  Petersburg  or  Moscow.  Instead  of 
a  solitary  woman,  let  there  have  been  a  concourse  of  thousands 
of  men  and  women,  simultaneously  reciting  their  prayers,  with 
one  accord  bending  forward  to  kiss  the  ground  before  the 
image  of  Jesus.  That  scene  is  usual  in  Russia ;  millions  wor- 
ship in  that  impressive  manner. 

What  of  it? 

The  "what  of  it"  to  us  now  is  the  fact  that  in  hearts  of  men, 
almost  incomputable  for  numbers,  Jesus  has  been  installed  as 
One  "set  down  on  the  right  hand  of  God." 

Does  one  say,  "It  ought  not  to  be  so ;  it  is  superstition  ?"  I 
am  not  discussing  the  rightfulness  of  it ;  I  am  calling  attention 
to  the  fact  of  it.  We  cite  the  intense  devotion  of  the  Russian 
Church,  which  carries  with  it  all  the  Greek  Orthodox  commun- 
ion. Quite  as  emphatic,  quite  as  reverent,  altogether  as  ador- 
ing, is  the  exaltation  of  JESUS  in  the  ritual  of  the  Roman 
Church.  There  other  millions  upon  millions  have  "enthroned" 
Him  in  their  hearts.    Not  a  whit  less  sincere  or  complete  is  the 


135 

adoration  of  the  further  millions  who  worship  in  the  Churches 
of  the  Anglican  communion.  Or  take  ourselves.  If  we  have 
not  exhibits  as  in  the  "mass,"  and  if  we  have  not  prescribed 
forms  of  adoration,  still  altogether  sincerely  and  adoringly  do 
we  lift  up  the  name  and  exalt  the  person  of  Jesus  in  our  worship 
of  God. 

When  He  said,  just  prior  to  His  humiliation,  "But  from 
henceforth  shall  the  Son  of  man  be  seated  at  the  right  hand  of 
the  power  of  God,"  He  said  no  more  than  has  come  to  pass 
and  is  real  before  our  eyes ;  for  in  hearts  of  men  He  is  this 
day  so  enthroned.  Suppose  one  denies  the  divinity  of  Christ. 
He  denies  an  abstraction.  It  has  no  effect  whatsoever  upon 
the  fact  that  Jesus  is  lifted  up,  enthroned  and  adored  in  the 
souls  of  men.  I  am  not  putting  forth  the  least  effort  now  to 
convince  one  of  a  dogma ;  but  I  would  like  to  have  one  notice 
that  the  word  which  Jesus  spoke  has  come  true  in  a  very  real 
and  palpable  sense. 

I  can  not  follow  Him  beyond  the  "clouds  of  heaven"  and  lo- 
cate Him  in  the  uncharted  universe.  But  I  can  follow  Him  in 
the  souls  of  men.  I  can  appreciate  the  intense  devotion  of  the 
four  persons  maintaining  the  ritual  of  their  home  Church 
here  in  a  strange  land.  I  can  appreciate  the  devotion  in  all 
types  and  forms  that  centres  in  the  name  and  the  person  of 
Jesus.  One  may  dismiss  a  dogma ;  but  one  cannot  dismiss  a 
fact. 

I  have  an  impression  that  the  disagreement  between  those 
who  affirm  and  those  who  deny  the  divinity  of  Christ  as  a  dogma 
is  never  to  be  settled  on  the  arena  of  intellectual  debate. 

There  is  another  approach  to  the  heart  of  the  subject.  It  is 
by  the  way  of  a  fresh  examination  and  interpretation,  first  of  the 
story  of  His  life  and  teachings ;  then,  second,  of  His  living 
presence  and  influence  in  the  throbbing  world.  I  will  not  ask  a 
man  to  listen  to  my  dialectic  argument  to  prove  the  divinity  of 
Christ ;  but  I  will  ask  a  man  to  explain  how  One  Who  was  so 
treated  as  the  Roman  magistrate  contemptuously  dealt  with 
Jesus  when  he  consigned  Him  to  be  hung  upon  a  Cross,  did  so 
soon  regain  His  hold  upon  hearts  of  men  and  has  through  the 
centuries  so  firmly  retained  that  hold,  and  does  now  in  hearts  of 
men  occupy  the  position  of  One  to  be  supremely  adored. 

Hitherto,  in  all  our  thinking  about  Jesus,  we  have  been  con- 


136 

struing,  and  reconstruing,  those  few  acts  that  He  wrought 
when  He  was  here  among  men.  We  have  been  construing  and 
reconstruing  those  few  words  that  are  recorded  as  from  His 
Hps  in  the  four  Gospels.  We  have  been  analyzing  and  criti- 
cising the  effects  He  produced  on  wheaten  loaves,  or  palsied 
limbs,  or  tossing  waves, — "miracles"  as  we  say. 

Why  do  we  so  limit  ourselves?  Why  do  we  not  try  to  con- 
strue Christ  as  He  is  continuously  manifest  by  His  never-slack- 
ened activity  in  the  lives  of  His  people  all  through  the  twenty 
centuries?  We  strain  imagination  to  see  Him  on  an  indefinite 
throne  in  indefinite  space;  why  do  we  not  dismiss  strain  and 
rest  our  thought  upon  Him  in  the  souls  of  the  endless  series  of 
His  people? 

Let  us  seek  a  rational  explanation  of  the  phenomena  of  Christ 
in  the  souls  of  men,  and  we  can  not  but  arrive  at  a  correct  esti- 
mate of  His  nature. 


